U&AAR't ,. tM...,'s COu. J .... .. A TREATISE OX INDULGERCES. LON DO : PRINTED BY LEVEY, ROBSON, AXD FRAXKLYK. Great N e Street. Fetter Lane. '- , . G -eo <=t A '11REA lISE ON INDULGENCES B\ lO SEIGÌII EU J . BOUVIER, o BI:,HOP OF 'fA , TRAXSLATED FROM THE FREXCH. U:1ítfJ a 3rtfa('r BY THE REV. FREDERICK OAKELEY, :\I.A. LIBRARY ST. MARY'S COLLEGE 91757 LOXlJOl\: JA IES BUR SJ 17 PORTl\IAN STREET, PORT:\IAN SQUARE, 18-!8. t) 8 r ") TO THE REVEREND ROBERT JOSEPH \VHITTY, D,U. A NAME VERY DEAR BOTH TO rilL TRA SLATOR AXD EDITOR OF THESE PAGES; A X A:\'IE TOO WHICII FOR IS A LIXK OF COYXEXIO BETWEEY THE EXGLlSB CATHOLIC CHCRCH AXD HER IRISH SISTER, HER PARTXER, TH01:"GH IN EX-CEEDIXG MEASURE, I"'" THE REPROACH OF THE CROSS, HER PATTEIl IX r TlRI G ZEAL AXD HEROIC FAITH, [:bif) Tolnmr if) innrnbtb, IN TOKEY OF -;tXCERE AFFECTION AXD GRATITUDE FOR HIS LONG"-TRIED KIXDXESS, \ '\ D THE ABUXIJAXT CONSOLATIOXS OF HIS 'lOST TE DER AND )IOST DISCER ","IXG SPIRITUAl GIIIDA CE. PH EF..\CE, --+- THE following translation of the standarù work on Indul.. gence:--, by the present learned Bi...hop of ::Uans, was placed some months back in the editor's hands, with a refluest that he woulù revise it, and undertake the responsibilit) of publishing it. The task of revi ion \Va:-: made compa- ratively easy by the general accuracy of the translation, which, although free, exhibit the sense of the original with great fidelity, The work of editing, as far n.. the treatise ibelf is cOllCerllf'd, ha:o; heen confined to the adfli.. tion of a few brief foot.notes in parts where explanation seemed necPs5ary or desirahle, But as it was thought unaùvisable to 11lUltiply occasions of interrupt.ion to the reader, the editor has determilled upon throwing into the form of a preface such :simple reIllark on the doctrine and practice of I ndnlgences as may tend to obviate the pre. judice which that portion of Catholic teaching is apt to encounter at the hands of readers unhappily debarred from reciprocating the chilù-like unsuspicious confiùencc with which Cat.holic writer:-:, especially in Catholic countrie:-:, riTe in the habit of expre !'illg them:-:elve8 on the lloints ot their Faith, 'Yith this view, it is proposed to make the work itself it,:, own commpntary, hy drawing attention to tho:o'e part of it which sometimes directly, anfl s01netime... incidentally, but seldom in the way of eontJ'o,-ersy, provide again:o't ,..ome of the more popular objection , or offer solu- tions of some of the more anxious difficulties, wLich lie in the way of the subject. In cboosing these heads of olJjec- rio)) or demur, the editor ha:, not been carpful to meet the VIll PREFACE. ordinary Prote tant cavils or allegation , but has ailned rather at the satisfaction of those who, while accepting the general founùation of Catholic teaching upon the preroga- tives of the Church anù the doctrines of grace, are unable to throw thenlselves into the whole theory and practice of the Catholic religion on this confessedly intricate subject. On the other hand, but in prosecution of the same pur- pose, it has not been sought in all cases so much to state actual objections, as to ant.icipate reasonable ones. The following heads, then, cOInprise all that the editor has ever heard, or felt, or thinks po sible, in the way of question on the subject of this treatise. It is urged, }, That by Indulgences sin i rpmitteù. 2. That it is presumptuous to define tIle period of :"uf- fering redeelned by Indulgences. 3. That there is a want of proportion between the con- ditions and the gains. 4, That Indulgences are either separately Ics3 valuable than is professed, or are unduly nmltiplied, 5. That their distribution is arbitrary, and that they are employed as mere auxiliaries to the purposes of the Church. G. There are likewise distinct objections to Indulgellces applicable to departpù souls. 1. The first objection is, that Indulgences remit sin, This is nlet hy the definition (page 2), from which it appears that Indulgences rClllit not sin, but its penalty alone. They do not, in fact, come into operation till sin ha been forgiven, either by means of absolution, or as tlIP effect of true contrition, And accordingly, "an In- dulgence cannot r mit the temporal punishnlent due eyen to renial sin, as }ong a5 tllis in renlains unforgiven by tIle sacrament of penance or by a true repentance; be- cause the remi :-:ion of venial sin supposes a change of will and the influence of purifying grace. :K eit.her of these effects is produced by an Indulgence, which 15 PREFAC.E. lX merely a compen ation for th ..,ati. t(lf.ti01l. ùue tu th ju tic(' of God." (p, 20). The author afterwards ex- plain:,:, that if venial sins be said to be rcmitted oy I Indulgences, it may be in case where tbo e Indulgencts imply meritorious works with truf' repentance; conditiun which, if faithfully performed, will, of cour e, tend to the remis:--ion of venial sins. But he cOll:o-iùers (p. 21) that Bulls" hich profess to remit sin are comn10n)y spuriou':) or apocryphal. If it be urged, after all, that in some genuine Bull:'! , thf' guilt as well as the punislnnent of sin is aiù to be I remitted by Indulgences, the author would reply (p, I), , that the word" sin" is used (a., in the book of Iachabees I xii, .fG) for the penalty of sin. This hag been thought , to be the interpretation of the prayer "Sacrosanctæ," I recommended by the Holy See to be said by those who I are bound to the Divine Office, as a condition of the panlon , of ,. defects and fault " committed during the recitation ; "through human frailty." Another account of thi prayer : i" that, upon the conùition of the devout use of it, the I Pope dispcnses with so much of the law in respect ot i the Divine Office as enjoins thejåultless recitation of it; I excusing therehy the inadvertent omission of part'5 too I small to amount to any grievous deficiency, and yet suffi- I dent to make again t the e-xact fulfihnent of the precept in all its material verfection. The case of thp "Sacro- sanctæ" i:-: noticpd at page 183 of the Tl'eati e. nut the bpst interpretation of tacts is to be found in I the actual and certain doctrine of the Church on thi') sub- ject, I t i a settled point among theologians that Indul- gences do not remit sin, but its penalty alone. All doubtful expressions, then, are to oe construed according to this undeviating rule. 2. "-hat, again, is meant by specifying the period of I di pen ation from penalty compri ecl by an Indulgence? To thi.. que!'tion the author refers in several parts of I the Treatise (pp, 4, 5, 22, &:c,), where h(\ hews that I b2 I I x. PREFACE. Indulgences renlit telllporal sufferings for perioùs corre- ",ponding with those of the Canonical Penances iInposed by the ancient Church. Thus single sins were sometimes penanced in early times by three, seven, ten, fifteen, and even twenty years of bodily mortification (p. 4), Thi di"cipline was afterwards relaxed; and the leniency of the latf'r Church is expres!'ed in the forBl of Indulgence for periods answering to the duration of these penances. "Tith respect to such dispensations, so far a'3 they relate to sufferings after death, it lllust he remelnbered that we arc profoundly ignorant of the laws by which time may be regulated in another state (see Vp. 22, &c.); and thus, when days and years are specified, it is nleant only that so much suffering is remitted as would have to be under- gone if tl)(' penalties of the ancient Church were now in force. Awl a to Indulgences professing to extend to many thousands of years, the author consiùers (p. 23) that they may be regarùed as apocryphal. At last, however, such Indulgences, even when carried to their greatest length, must fall hort of plenary Indulgences; so that, in allow- ing these, the Church comprehends the case of all partial, however protracted, dispensations of the same kind. Still referring to the casf' of the canonical penances, it is certainly im po ible to estimate the amount of suffering which even a person dying in the state of grace woul have incurred, according to so severe a rule as that by \V hich the discipline of the ancient Church was adminis- tered. Seven years were not considered an excessive term of penanre for a sIngle mortal sin. Now, let us take the I instance of a pérson sincerely repenting at the close of a long life, and dying consequently in security of salvation. Let us remark, without going into the question of overt acts, how severely our Lord has denounced sins of word and thought. If a person, then, would have been put under a penance of years, and even of a whole life, accord- ing to the ancient discipline, for one sin of impurity (as is I)REFACE. "{I quile Un(lue:oitionaLle), what shall be said concerning th(> . d(':,crts of a lijè of habitual ill? A thousand years would certainly not have liquidated the claiI of Divine justice in such a ca:-:e. I t would seem, therefore, that if the an- cient Church "ere not too strict, the moùern is not too inùulgcnt. Both as...uredly estimate tlw heinousness of sin according to the sam(> rule; with this difference, that the one looked to external sins alone, while the other meets the case of due> internal also; and that, while the one brought the evil of sin before her children hy what was, after all, antI nece:o:sarily, a very imperfect dispensation of the Just ice of God, the other effects tbe same great end h) what is, in fact, a very much truer representation, in exercise, of lIis boundle s IlZercy. Each dispensation, however, has, no doubt, heen adapted to the time in which it has heen respectively vouch afed. 3, It is aid, in the third place, that there is a want of proportion between the conditions prescribed and the be- nefits promised. Thus, as will appear from the following Treati e, plenary Indulgences are often annexeù to acts which ulay appear of a comparalively trivial and easy nature. As thi=, is perhaps the most common and the most plausible of all the objections to the practice ofIndul- gences, it lllaY be well to bestow some attention upon it. It must be remembered, then, that an Indulgence would be no Indulgence if it did not grant far more than it exacts. It b, its name imports, an act of favour, condonation, amnesty; and it partakes of the character of all Divine benefits, in being at once free, and yet not uncomlitional. It utterly e cludc all notion of a quid pro 'Juo, Let us not, then (a.. our author warns us after St. Thomas), attcmpt to try uch au act by the rulcs of an ordinary hargain. (p, 1 Î.) But, ùly, what are the actual conditions of all Indul- gences? The mere external work is often a lTIOSt insiO"nifi- o cant part of them. For, although great fa.vours are still attached to pilgrimag-es to distant countrie:-., and otht'f xu PREFACE, similar works of difficulty and danger, yet, hy the grace of the Church, thcse laboriou and arùuous act are gene- rally commuted in 'avour of persons to ",honl they would be sin1 pI y im practicable. But although the external works, upon which Indul- gences are made to depend, Le frequently trivial-such Indulgences are in 110 case connected with mere external works, hut with works performed iu certain dispositions, which are both difficult, anù at Lest capable of being ful- filled but in a very imperfect degree; or again, with other acts, which are, in their own nature, highly meritorious, and imply, as far as they go, a dear detefluination of character in the right direction. One or both of these explanations will account for such Indulgences as attach to the wearing, or carrying about the person, of certain sacred insignia, or menlOrials; such, for example, as cru- cifixes, medals, the scapular, &c, In the first place, it i" untrue to affil'm that these, or any other Indulgences, can avail to ba(l persons; for the first condition of every Indul- gence is, that the subject of it be in a state of grace, I t is also certain that irreverence or carelessness would equally vitiate such act5, as tàr as they are conditions of Indul- gences; and, again, that the gaining of the Indulgence, ill its integrity, presuppo es a perfect exerci8e of the necessary dispositions, Now, will any deny that a great point is gained, hy getting a Christian to carry aLout hilll conti- nually a religious token in a religious, or, at any rate, not otherwise than in a religious, spirit? Is not such a token of a nature to operate nlost favourably upon the whole character, both as pn incentive to virtue and as a check upon sin? And Otis, even although the inlpressions to which it is favourable he not habitually present. and even habitually (though not universally) absent? Again, large, and even plenary Indulgences, are attached to very light works performed at the hour of death. But some- times tbese work , though light in themselves, will be found to presuppose meritorious actions in life; while in PREFACE. XUl cvel'Y rasp the state of the dying, where at the ame time n state of grace, i:, a security, or rather a guarantee, tor the rcqni ite gooù di:'\po itions. But, nloreover, all plenary Indulgences, "ith two, or at IUO:,t three, exception , presnppose Sacramclltal Con- fession and Communion. tet the catalogue given by Bouvier, anfl which is a c0mplete as it can be made, bp consulted for the proof of this statement.. Let it be oh.;:prved also, that \\ herp. Confession i:-: prescrihed as a condition of an Indulgence, it must absolutely be made, even although not necessary on account of thp presence of any mortal in, And again, that of cour e it lnust be a good, anù not a sacrilegiou:-" Contession. Protestants are in the habit of commel1tiug, in no gentle terms, upon the disproportion bet." een the gain and the terms of an llldulgence. Till they know all the difficulty, and, consequently, all the lDl'rit, of a good sacramental confession, certainly they Rl'e no fair juùges of the question. For we may argue thus: Confession is either rare, or it is frequent. If rare, it will as:'\uredly involve no inconsiderable aIl10unt of re o- lution anù good will; if, on the contrary, it be frequent, it must presume an habitual state of watchfulne:--s, which is alone a pledge of sincerity and devotion. \Yhat is true of Confession is again true of Communion. But ..:urely it must be in ignorance of these conditions, or in reference to the one or two extraordinary ca es in which they are not pre:õ;cribeù, that the charge of disproportion is commonly advanced. 4, "Indulgences are either separately less valuable than is profe:-;scd, or they are needlessly JHultipJied." This may conceivably ue objected. A plenary Iudul- * The cases of apparent exception will be founù in part ii. c. i\. art. 1 ; iù, c. iv. art. 3; iù. c. x, S 1; part iii. c. ii. art, 2 and 4. But in some of these Confession and Communion appear to be under- stood; in others they are prescl'iheJ, when possible. XIV PREFACE, gence, it may be saiù, is a remission from all the temporal penalty of sin; so that one who gains it passes straight to his eternal reward. \Vhence, then, so many plenary Indulgences, anù whence so many partial Indulgences, which are of less avail than the plenary? ',,"hy offer par- tial Inùulgences, where plenary can he 80 easily gained; and wby n1ultiply the plenary, where one is sufficient to wipe off all scores? These questions lnay be nlet by the fonowing considerations. The conditions of gaining an Indulgence are of such a nature, that it is impossible to know, except by direct revelation, that they have answered their end. Did they consist, as objectors are apt to suppose, in certain external acts, the ca e would be otherwise; but, a we have already seen, they consist in acts performed in a certain manner; in worthy confession and COmnlllJ1ion, in pious prayer, in holy dbpositions. ""'ho can know whether he be truly contrite, or have performed his act of communion or de- votion in the best manner? ',,"ho can know accordingly that he has gained the Indulgence depellùent on the due fulfilment of these conditions? The probabiJity is, tbat of tho e who perform the conditions, few indeed perform them so as to gain the whole of the Indulgence. For our comfort, we know that Indulgences are not neces8arily lost, because not wholly gained; but that, although gained entirely by nothing except a due fulfilment of the con- ditions, they may be gained partially by something less than such a due fuHilnlent, It does not therefore follow, because Indulgences are actually nnùtipJied, that they are separately less valuahle than is professed; because, looking at once to the imperfect manner in which the appointed conditions are even at best fulfilled, and to the amount of penalty for sin actually incurred even by the more watchful anù devoted of Christians, it seems most im- portant that there should be a constant boùy of favours in re erve. 5. It may be said, again, that the distribution of PREFACl<.., xv Indulgences is arbitrary; anù that they are employed merel) as helps to the IJurposes of the Church. This would be an odious way of stating what is, in a certain sense, quite true. " hether there be in the Church on earth an authority competent to adn1inister the system of Indulgences, is a preliminary question, the affirmative of which we must here suppose to be grallteù. 'Ye have never proposed to estahlish the fàct of such an authority, but nierely to justify 3 particular exerci e of it. It then, by being arbitrary, it be meant that 111e particular mode of distrihuting Indulgences is regulated ad arbitrium Ec- clesiæ,-this may readily be granted. No,., again, need it be denied that the Church admi- nisters this trust reposed in her hands by Christ Himself, in such a way as to prOlllote the various holy objects which fall within the province of her institution. But surely it cannot, with any reason, be objected to the Church that, while bestowing great spiritual favour:; upon her children, she should impose such conditions of the benefit a5 n1ay, at the same time, prOll1ote her own exalted purposes. 'Yhat are ordinarily these conditions? Prayers for the Sove- reign Pontifl prayers for the ad ,.ancement of the Church Catholic, for the extirpation of heresy, or for unity and concord among Christian princes. The same favours are employed as mean of encouraging particular devotions, or cOlnmunities formed for the purpo:;es of devotion. It is not, then, enough to say that the aùministration of Indul- gences i arbitrary, unle...,:, it can be also shewn that the power is wrongly exercised; nor that the oLjects which they are employed to further are ecclesiastical, unless it can be also shewn that they are faulty. 6. Other objection are maùp to Indulgences appli- cable to the souls in purgatory. It may plat: iùly be said of these, that they are unfair in their operation, and almost seenl to make the release of the suffering souls to depend upon the accident of their having gooù frienùs on earth. For instance, a person has liveù to near the time of his XVI PREF.\CE. death in habitual mortal sin; he repents, however, 3ncl has the dispositions reql1i ite for obtaining au:-,olution, T}lU his nlOrtal sins are renlitted, as to their guilt, by the Sacrament of penance; his venial sins are also remitted, as to their gllilt, imnlediatcly upon his death, as the con- sequcnces of his dying in the state of grace, Yet he may have died with an habitual afiection to venial sin; and hp has an enormous amount of temporal penalty to pay for all hi forgiven sins. Shall it be f'aid that one thus laden with debts to the Divine justice, may be released froni all liabilities, and introduced at once into the state of glory, by the cffect of a single plenary Indulgence, applied to his benefit by a pious friend on earth? Such a dispensation would certainly spelH to be unfair towards many, who, while tar less burdened with obligations to the Divine justice, are also far lcss favourably ituated in respect to the power of benefiting by Indulgences. It is no sufficient answer to say that the Divine favours are gratuitously dispensed, according to an inscrutable IJurpose, For here we are not speaking about graces, which lead a Christian on earth, through courses of "elf- discipline and mortification, to glory, but about the remis- sion l!f pains, by an act which in no way affects the in(li- viJual character. It would be a better, yet still an incomplete, answer to say, that such Indulgences, as depending upon personal acts in him who gains, though not in him who profits by them, are not thus independent of all influence upon per- sonal character. This is true; yet such a stateIuent does not certainly go nearly all the length of reconciling so extreme, but perfectly possible, a case as that just sup- posed, with the natural instincts of morality and con- science. It still renlains certain that, in this case at least, there is a manifest disproportion between the conditions and the fruit . The proper answer to the objection is noticed, though briefly, and perhaps somewhat undecidedly, by the author PRFFACE. XYlI of the following Treati e, at pp. 30, 31. lIe states an opinion a:) probable, which !)errone (De I1ldul!J. c. 87, note) pronounces the common opiuion, to the effect that God has not o bouud Himself by any promise, as that "orks done with a view of gaining an Indulgence for the ùeaù iufi1lIiuly gain :;uch Indulgeuce. All, therefore, which we can know for certain is, that tl) perform faithfully the conditions proposed in order to gain a plenary Indulgence for the dead, is a work highly IJleritorious, and acceptable to God; hut to what extent, or even whether at all, benefit thence accrues to the par- ticular soul in view, God ha not declared. It nlust be remembered also, that Iasses and Indul- gence are not, as f.1.r as we have reason to know and believe, illdispen. able conditions of relea:,ing souls from purgatory; God can remit purgatorial suffering::; in other way:-;, a:' we read in authentic legends, of His doing through the instrumentality, for in5tance, of our Blessed Lady. To a special revelation of this 1.ind, the author allude5, with respect, at pp. 216, 217. On the whole, therefore, the application of Inuulgence to the departed is far more indefiuite than that of Indulgences to the living. On this subject, the reader may consult the Theo- logy of F. Perrone, aud shoulù especially ohsenTe the fol- lowing" passage: " 11ldulgence , in respect of these pious souls (of the dead), have no force Lut that of ÍIllpetration or prayer; i)}a much, llanH'ly, a the Church offers to God the lJlE'rÌts of Chri t, anù of His nlembers, as well those \\ hI) are reiguing in Heaven as those who are in conflict (militan- tiu1/l) 011 earth, that iu regard of those nlerits, God, ac- corùiug to His mercy, Illay vouchsafe to remit either the \"hole or part of that penalty, which is required in order to a full and complete satisfaction for ins comnÚtted. " Xor yet lllUst it be thought that the concession of such Indulgence" &c. differs not fl'OIll mere petition and prayer (à lludâ oratlune et pref'P), jncc, o\'er and abo,Te the hC'ad XVIII PREFACE. of impetration, such concession includes an offering of pay- ment or satisfaction, which the Church gives to God from her trea ure. In truth, it is one way of acting', whereby a person shall Inerely supplicate a judge to set a debtor free fron1 prison; and quite another way, whereby he shall also offi l' to tlte judge so 'JIlZlch as is necessary for paying the debt; especially, if he who offers the n10ney is in high place, and chosen by the prince himself for the perform- ance of this duty; as the Church is in the present case." Sec. 75, and note. " 'Yith re pect to the dead, the effect of Indulgences is not so certain. For Indulgences which are granted for theIn, as we just no,,," observed, have only the function ot suffrage, prayer, oblation, or payment; which God, there- fore, Il1ay [if He so will] absolutely rfject, since He il;; not bound by promise to accept them. " And here I ren1ark, by the way, that from this doc- trinr, which, in accordance with the common opinion of tit eo- ZO!lians, ,,'e have stated concerning Indulgences granted fOI. the dead, one difficulty rai5ed by unbelieyers vanishes away; who assert that, regard being had to the number ot I ndulgences granted for the dead, it is proved arithmeti- cally that no single soul is now detained in Purgatory. These allegations are to be received with laughter; since 'lchereas, according to the Catholic doctrines, Indulgences for the dead have not an infallible effect; and their acceptance depends on the good pleasure of God: mathematics can, therefore, institute no computation on the subject, nor solve the problem." Sec, 87, and note. Did we e:-;timate sin IllOre eriously, we should value Indulgences more highly; and did we fully appreciate Indulgences, we should increase in watchfulness over our own heart . The thoughtful Catholic sees in the mul- titude of Indulgences with which the liberality of the Church pr,wides him, the strongest of all testimonies to the number and enormity of his sins. They are to hin1 PREFACE. XIX like those provi ions for security" hich are also 80 many notices of danger to the watchful tra\'cller. They who feel, with holy David, that " their sins are more in number than the bail'S of their head," will be thankful for every rOl)e which i:o; thrown out to them to save them from sink- ing into the aLy s of misery which those sins of their own nature dcs(,r\'e, ". hat prospect can be more fearful than that of sufferings, in comparison with which all the pains of this life fire trivial, and to the duration of which even the longest illne s bears no kind of proportion ! Yet such would be the vista of misery Lefore the eyes of many a dying penitent, but for the relief afforded hy Indulgence . It would be the lot of every one who e sins had greatly out- numbered his sufferiugs in this life, although by a com- plete use of the Sacrament of penance, or an equivalent . act of full contrition, he should have been delivered from 'th(' unspeakably drcadful prospect of an ete1'1wl retri- lmtion. Anù this is true, even of one who should have , heen for years free from (deliberate) venial sin. And a.-! to the conditiolls of Indulgences, it should be ; borne in mind, once for all, that we have really no adequate conception whatever of the power of single acts done in the statp oj' grace. Our Divine Saviour has pron1ised that a ('up of cold water given in His Holy Name to a fainting : brother shall not lose its reward, No time is too short ill which to gain Heaven, or to lose it. No performance can })ossibly be insignificant which is wrought in h'lith and charity. On the contrary, even a ingle good action done ,in tbe tate of grace will be rewarded by an increase of happiness for all eternity. Let considerations such a tbese he pondered as they deserve, and they wiII not fail, oy the Divine goodne , to throw light on the 8ubject of the tòllowing Treatise. It may be added that, although the holy Bishop's ,Di:, ertation is of a doctrinal and didactic character, it may be made to :;;erve a devotional use, if studied in : uch 'l spirit. :.\Iany of the De,"otions prescribed in it, over XV III PREFACE. of impetration, such concession includes an offering of pay- ment or satisfaction, which the Church gives to God from her treasure. In truth, it is one way of acting-, whereby a person shall Inerely supplicate a judge to set a debtor free fron1 prison; and quite another way, whereby he shall also off r to tlte judge so much as is necessary for paying the debt; especially, if he who offers the Bloney is in high place, and chosen by the prince himself for the perforn1- ance of this duty; as the Church is in the present case." Sec. 7 J, and note. " 'Yith ref'pect to the dead, the effect of Indulgences is not so certain. For Indulgences which are granted for theIn, as we just now observed, have only the function of suffrage, prayer, oblation, or payment; which God, there- fore, may [if He so will] absolutely reject, since He i" not bound hy promise to accept then1. " And here I ren1ark, ùy the way, that from this doc- trinr, which, in accordance u'itll the common opinion oftheo- IOf/ians, we have stated concerning Indulgences granted for tIle dead, one difficulty rai ed by unùelievers vanishes away; who assert that, regard being had to the number of Indulgences granted for the dead, it is proved arithmeti- cally that no single soul is now detained in Purgatory. These allegations are to be received with laughter; since whe1'eas, according to the Catholic doctrines, Indulgences for the dead have not an infallible effect; and their acceptance depends on the good pleasure of God: mathematics can, therefore, institute no computation on the subject, nor solve the problem." Sec, 87, and note. Did we estimate sin I110re :;:eriously, we should value Indulgences more highly; anù did we fully appreciate Indulgences, we should increase in watchfulness over our own hearts. The thouglltful Catholic sees in the mul- titude of Indulgences with which the liberality of the Church pr,wides him, the strongest of all testimonies to the number and enormity of his sins. They are to hin1 PREFACE. XIX like those provi ions for ...ecurity which are also öo many notices of danger to the watchful traveller. They who feel, with holy Daviù, that "their sins arc more in number than the hairs of their head," will be thankful for every rope which i:, thrown out to them to save them from sink- ing into the abyss of misery which those sins of their own nature deserve. " hat prospect can be more fearful than that of sufferings, in comparison with which all the pains of this life are trivial, anù to the duration of which even the longest iIlneö;s bcar8 110 kind of proportion ! Yet such would ! be the vista of misery Lefore the eyes of many a dying I penitent, but for the relief afforded by Indulgence . It woulù Le the lot of every one who e sins had greatly out- I numbercù his sufferings in this life, although by a com- I pletc use of the Sacrarnent of penance, or an equivalent I act of full contrition, he should have been delivered from the un peakably dreadful prospect ot an eternal retri- Imtion. Anù this is true, even of one who should have heen for years free from (deliberate) venial sin. And as to the conditiolls of Indulgences, it should be borne in mind, once for all, that we have really no adequate conception whatever of the pozcer of single acts done in the state of grace. Our Divine Saviour has pron1i ed that a cup of cold water given in His Holy Name to a fainting : brother shall not lose its reward. No time is too short ,ill which to gain Heaven, or to lose it, No performance ,can po:-,sibly be insignificant which is wrought in faith and :cbarity. On the contrary, even a single good action done 'in the tate of grace will be rewarded by an increase of ,happiness for all eternity. Let considerations such a these be pondered as they deserve, and they will not fail, by 'tùe Divine goodne , to throw light on the 8ubject of the tollowing Treatise. I t may be added that, although the holy Bishop's .Oi:-.,ertation is of a doctrinal and didactic character, it may be made to erve a devotional use, if studied in such l spirit. )Iany of the Devotions prescribed in it, over I xx PREFACE. awl ahove their beneficial effect, are in their own nature 11I0st beautiful anù edifying-witne:;:s the ejaculatory" Acts of Love" at page 132. The very variety of the practices set forth will give them an extensive interest. And urely, if regarJed merely in the light of afact, they eall ImnHy fail, with candid an(1 serious minds, to awaken a tèeling of wonder and gratitude at the pains taken by onr IIoly 1\Iother to win us to God by every topic of appeal, and tlll'uugh every avenue of al'l)foach. 'Yhile the sheets were passing through the pl'es , a question has been rai ed, whether translotimzs of prayers to which Indulgences are annexed should not have beeu approved at nome 1 It has not been thought well to delay the publication, with the view of ascertaining the point and getting the reqlli ite approbatiou, 1Jecau e, in ahno t every instance, the original prayer has bf'en given siùe by ide with the translation. But should the work reach a second edition, the matter :;;hall be cleared up. In the Ulean tinIe, those who desire to gain the Indulgences are recommended to use the originals. ST. ED IUXD'S COLLr.OE, Ff'Gst nr our LOTlZ'S Transfiguration, 1848. COKTENTS. -+-- PART I. IXDULGEXCESIX GEXERAL CHA.PTER I. P.\GE THE DEFI lTIOX OF I DULGEXCEE'. 1 CHAPTER II. ON THE EXISTElIõCE OF IXDULGE'Ii'CES. Art, I. Of the punishment due to sin I I. On the spiritual treasure of the Church III. On the power of granting Indulgences 3 6 9 CH.\.PTER III, O THE NATURE OF I'NDVLGE CES. .\rt. 1. An Indulgence is a real absolution from the temporal punishment due to sin . 17 II. By an Indulgence the Church offers to the justice of God a compensation equivalent to the ùebt rpmitted 18 CHAPTER IV. OY TilE EFFECTS OF IXDULGEXCES. .\rt. I. Effects of Indulgences with regarù to the living , 20 XXll CO TEKTS. PAGE Que6t. l. "'hat is the real value of the punish- ment remitted before God by an Indulgence? 21 Quest. 2. '''hat is to be thought of Indulgences of ten, fifteen, or twenty thousand Jear.s ? . 23 Quest. 3. Do Indulgences release us from the ob- ligation of doing penance? . 24 Quest 4. Can the penance imposed in confession be discharged hy an Indulgence? . 25 Quest. 5. "That is the meaning of these words, sometimes found in Bulls of Indulgences, de pænitentiis injunctis, to which are frequently added, et injzmgendis . . '27 Art. II. Effects of Indulgences with regard to the souls of the faithful departed . '2i Sect. l. The application of Indulgences to the souls of the fa.ithful departed . . 28 Sect, 2. How Indulgences benefit the dead 30 Sect, 3. 'Vhat is required for the application of Indulgences to departed souls . 32 Quest. 1. Is it necessary to be in a state of grace, to apply validly an Indulgence to a departed 60ul? 33 Quest, 2. Are Indulgences applicable to all classes of the departed? 34 Quest. 3. \Vhen the application of an Indulgence is free, as is often the case, is it better to gain it for the dead th n for one's self? 35 CHAPTER V. HOW INDULGENCES ARE DIVIDED. , 36 CHAPTER VI. CONDITIONS REQ,(;IRED FOR GRANTING INDULGENCES, Art. I. Of those who have the power of granting Indulgences 38 Quest. Can the Pope and Bishops gain the Indul- gences which they grant to the faithful? . . 42 II. Of the causes for which Indulgences may be granted; CONTE TS. xxiii PA.GE and of the proportion between the means and the end . 42 Art, III. The manner of procuring and accrediting Indul- gences . 47 ect. 1. On asking for Indulgences 47 )Iodel of a petition to the Pope to obtain an Indulgence . 49 Sect, 2. Authenticity of Indulgences . . 50 IV. The length of Indulgences . 53 Ce:ssation of real Indulg llces 55 Indulgences attached to a transferable feast . 56 CHAPTER YII. TIlE CONDITIONS r.iECE:5sARY FOR GAlr.iIXG Ir.iDULGENCES, .rt, I. Dispositions required in him who wishes to gain an Indulgence . 58 Sect. 1. They who wish to gain all Indulgence must be in a state of grace 58 Quest. 1. Does an affection to ,'enial sin pre\'ent the gaining of the Indulgence? 59 Quest. 2. Does he receive the fruit of an Indul- gence who, whilst complying with the condi- tions, commits a venial sin? 59 Sect. 2, Of the intention necessary for gaining an Indulgence 60 II. The works prescribed for gaining an Indulgence 61 Sect. 1, Of the Confession prescribed for gaining a plenary Indulgence 62 (!uest. 1. Are those who are guilty of yenial sins only bound to go to confession in order to gain the Indulgence? . 63 Quest, 2. Can he who goes to confession a f('w days before a festh'al, gain a plenary Indul- gence which might occur in the interval? 65 Quest. 3. To have a claim to the Indulgence, is it necessary in these frequent confessions always to receÍ\ e absolution? , 66 LIBRARY ST. fi\ARY'S COLLEGE " XlV CO!\TEN'TS. PAGE Sect, , On the necf'ssit ' of Communion for gain- ing an Indulgence . Quest. 1\lay communion he recehed with the intention of ohtaining certain graces for one person and of gaining the Indulgence for one's self? Sect. it Prayers ordinarily required for gaining a plenary Indulgence Quest. 1. 'Vhat and when are the prayers to be said, in order to gain the Indulgence? Prayer Quest. 2, 'V ould a person be deprh'cd of the fruits of the Indulgence, W11O, through ignorance, im- possibility, or inad '"ertence, failed to recite these prayers, omitted apart, or wholly neglected them at the precise time, but said them a little too soon, or a little too late? . Quest. 3, 1\Iay more than one plenary Indulgence be gained on the same day? Quest. 4. Can an Indulgence be gained b . the performance of wl1at is obligatory? For in- stance, can an Indulgence be gained which if' attached to the" V eni Creator," &c. in recitiug the Divine office, if the intention be formed? Can a penitent gain an Indulgence attached to what is prescribed as a penance, or to what he is already bound to by vow? . Quest,5. l\lay Indulgencesbe gained for the living, as they may for the dead? 66 66 68 fiB fig 71 ... . ... 73 "'4 I I CHAPTER VIII. OF FALSE OR APOCRYPHAL INDtJLûEIH'ES. Art. I. Rules to disceln whether an Indulgence be false or apocryphal if I II. Indulgences which ha"e been declared false or apo- cryphal, or re\'oked 71 CO TENTS. xxv P ART II. OF IXDULGEXCES IN PARTICULAR. CRA PTER I. PRIVILEGED ALTARS. PAGE CJ.uest. 1. Is it nece!:lsary that the intention of the l\Jass should be for that soul to which the Indul- gence is to be applied:- . 80 Quest. 2. Should the J ass be a Requiem l\lass, and consequently in black? 81 Quest. 3. '\Vhen the l\Iass of the day is said, ought a prayer for the deceased to be said, ac- cording to the intention proposed in the appli- cation of the l\Ia8s? 82 Quest. 4. 'Vhat is the meaning of the clause usually inserted in briefs for erecting privileged altars: "dummodo in dicta ecclesia tot jt,[issæ quotidie celebrentur 1" 82 Quest, 5. 'Vhat is implied by this other clause, usually inserted in brief. of Indulgences: "Vo- lumus autem ut si alias Christifidelibus," &c,? 'V ould a privileged altar in a church render null the concession of a general Indulgence obtained for this same church, without men- tioning this privilege? . 8. Quest. 6. If a privileged altar be destroyed, in order to build a new one, or if its place be changed, docs it lose its privi ege? . . 86 Que t. 7. Is it necessary to say at a privileged altar the Im,ses for which fees bave been gh"en on this condition? And if a priest has engaged to &1.y more ::\la'iscs than he is able, how must be act? . 86 Quest. 8. Is it necessary for the valid application of a plenary Indulgence attached to a privileged c XXVI CONTEKTS. PAGE altar, to confess habitually every week, or on the eye of the ùay on which the dpplication is made? Is it necessary also to say the prayers ordinarily prescribeù for plenary Indulgences? 87 CHAPTER II. INDGLGE CES AT TilE HOUR OF DEATH. Formula to be used in the application of the plenary Indulgence in articulo m01"tis 91 Quest. 1. Is it necessary to say the" Confiteor," when the Indulgence is given immediately after extreme unction? 94 Quest. 2. :l\Iay this Indulgence be gi ven to per- sons who are senseless? . 94 Quest. 3. l\Iay this Indulgence be reiterated during the same illne s ? 94 Quest, 4, Can a person receive several plenary Indulgences during the same sickness? 96 Quest. 5. "Then, by reason of a personal indult, of a cross, medal, &.c. anyone has the priyi- lege of a plenary Indulgence at the hour of death, what is to be done to receive its appli- cation? . 97 CHAPTER III. INDULGENCE OF THE FORTY nOURs. Quest. 1. Is it necessary that the Blessed Sacra- ment be exposed during forty entire hours? 99 Quest. 2. Is it necessary, in order to gain the In- dulgence, to pray before the Blessed Sacrament on each of the three days? . 100 CHAPTER IV. INDtJLGENCES OF THE WAY OF THE CROSS. Establishment of the 'Vay of the Cross Indulgences attached to the 'Vay of the Cross . . 102 . 10.1 COYTEXTS. XXYli PAGE Conditions required for gaining these Indulgences . lOG Indulgences for the sick, and others who cannot \'isit the stations . . 108 CH \.rTER Y. I Dt;LGE:s'CES OF TIlE AGONY OF O'l"B SAVIO'l"R, . 109 CHAPTER VI. IXDULGEXCES ATTACHED TO BEADS, Art. I. Chaplets or Crowns of our Saviour . . III Crmm of our Saviour . III Crown of the Five "rounds of our Saviour. ,115 Crown of the Precious Blood of our Saviour . 11 ï rra -er . 118 An Offering of the Blood of our Saviour . 119 Crown of the Sacred Heart of Jesus . . 121 II, Chaplets or Crowns of the Blessed Virgin . 124 Crown or Chaplet of the Seven Dolours of the Ble5 ed Virgin . 124 The Rosary . 126 Indulgences attached to the recitation of the Rosary . . 128 The ordinary Chaplet or Beads . . 12B Bridgetine Beads . 129 Beads simply indulgenced . 131 Crosses and l\Iedals . . 133 Obðenations on Beads, Crosses, and Iedals . 134 Quest, 1. In what do Bridgetine Beads differ from beads simply indulgenced? . 13i (-l,uest. 2. Is a priest, who has obtained from Rome the faculty of blessing bead;:" cro s('s, and medals, and of attachmg to them the same In- dulgences as His Holiness, thereby eml.owered to confer the Indu]gences of Bridgetine Beads? 13i Quest, 3, Can a priest empowered to bless beads, under the term used at Rome " coronas depre- catorias," also bless and indulgence ro::-arics and crowns of our Sa \ iour ? . 138 xxviii CONTENTS. PAGE Quest, 4. 'Vhen a priest has obtained the power of blessing with the Indulgences of St. Bridget a certain number-two thousand for example-- of crosse8, medals, and chaplets, can he bless two thousand of each, or must he confine him- self to two thousand in all? . 139 Quest, 5. Can n priest bless with the Indulgences of St. Bridget chaplets already indulgenced, or of whose blessing there is a doubt? . 139 Quest, 6. Can a ring with ten marks be con- sidered a corona deprecatoria, and indulgenced as a chaplet? , 140 Quest. 7. 'Vhat form of prayer ought to be used in blessing and indulgencing crosses, medals, or beads? . 140 Blessing for crosses and medals . . 140 CHAPTER VII. INDULGENCES ATTACHED TO WORKS OF PIETY IN HO:s'OUR OF THE SACRED HEARTS OF JESUS AND MARY, Prayer Prayer to the Sacred Heart of :l\Iary , . 143 . 145 CHAPTER VIII. I'lìDULGENCES A TTACIIED TO THE "VENI CREATOR," THE LI- TANIES, THE" ANGELUS," THE" SALVE REGINA;' TIlE" SCB TUUM," AND THE" STABAT MATER." Sect. 1. Indulgence for the" V eni Creator" . 146 Sect. 2, Indulgences for the Litanies of J eSllS and the Blessed Virgin . . 146 Sect, 3. Indulgences for the" Angelus" . 147 Sect. 4. Indulgences for the" Salve Regina and the" Sub Tuum . . 149 Sect. 5 Indulgence for the" Stabat l\Iater" . 150 CHAPTER IX. INDULGENCES ATTACHED TO DIFFERENT PRACTICES IN HONOUR OF GOD, Sect. 1. Indulgences for the" Tersanctus" and COXTE TS. x "{ ix PAGE the "Gloria Patri" in honour of the Holy Trinity . . 1.)0 ect.:!. Indulgences for praising the Holy X ame of God . . l5 Sect. 3, Indulgences for reciting acts of Love in fonn of a Crown . l5 Acts of the Love of God . 153 Sect, 4. Indulgences for acts of Faith, Hope, and Charity . 15G ç;ect. 5, Indulgences for resignation to the will of Goù . 157 CHAPTER X. IYDCLGENCES ATTACHED TO PRACTICES OF DEVOTIOY IN HOYOUR OF OUR .\. VIOUR JESUS CHRIST. Sect. 1. Indulgences for the Î11\"ocation of the Holy Names of Jesus and l\Iary . 157 Sect. 2. Indulgences for honouring the birth of Jesus Christ . . 159 Sect. 3. Indulgence for a prayer before a cru- cifix . 159 Sect. 4, I ndulgences for visiting the Blessed Sa- crament . . 161 Sect. 5. Indulgences for adoring the Blessed Sacra- ment, and for frequent communion. . 163 ect. 6. Indulgence for an ejaculatory prayer to the B1es.sed bacrament . . 163 Sect. 7. Indulgences attached to the office of the Blessed Sacrament. . 164 Sect. 8. Indulgences for the u range lingua" and for the" Tantumergo" . . l(j, CH \.PTER XI. I DCLGEXCES ATTACHFD TO PRACTICES IN HONOUR OF THE BLESSED VlRGlY AXD OTHER SAIYTS. Sect. I. Indulgences for the :\Ionth of Mary . IG5 Sect. 2. Indulgences for a prayer in honour of the Blessed Virgin and bt. Anne . ] 66 c2 xx:\. CONTENTS. PAGE Sect. 3. Indulgence for an ejaculatory prayer in honour of the Immaculate Conception . 166 Sect. 4. Indulgences for preparing for Festivals of the Blessed Virgin . 167 Sect. 5. IndulgencE's for a prayer in honour of St. Iichael . 167 Sect. 6. Indulgence for a prayer to our Angel Guardian . 169 Sect, 7. Indulgences for prayers in honour of St. Joseph . . 169 Sect, 8. Indulgences for prayers in honour of SSe Peter and Paul . 171 Sect. 9. Indulgences for the Festiyal of St. Francis of Paula . 176 Sect. 10. Indulgences attached to devotions in honour of St. Aloysius of Gonzaga. . 176 Prayer to St. Aloysius of Gonzaga . 177 CHAPTER XII. I:NDULGENCES ATTACHED TO :MENTAL rRAYER, TEACHING THE CHRISTIAN DOCTRINE, AND PRAYERS FOR THOSE IN THEIR LAST AGONY AND FOR THE DEAD. Sect, 1. Indulgences for mental prayer . 178 Sect. 2. Indulgences for teaching the Christian doctrine . . 178 Sect. 3. Indulgences for those who pray for the dying . 179 Sect. 4. Indulgences for the Office of the Dead, for the Gradual Psalms, and Penitential Psalms . . 180 Sect, 5. Indulgence attached to a prayer for the dead . 180 Sect, 6. Indulgence for the" De profundis" . 181 Sect. 7. Indulgences for those who pray that" Christians may be preserved from sudden death 181 Prayers . 182 CO TE TS. "(XXi CIIAPTEU XIII. I:\DULGEXCES PECULUR TO ECCLESIASTICS, PAGE Prayer . Pra) er . . 185 . IS6 CHAPTER XIV. IXDULGE CES PECULIAR TO RELIGIOUS. . 18fj P L\.R T I I I. COXFRATERXITIES AXD SODALITIES. CH_\PTER I. CONFRATERXITIES I GENERAL. Art, I. The name and origin of Confraternities . 190 II. Rules to be obsen ed in establishing Confraternities . 192 III. Confraternities in relation to Bishops . 198 I V. Confraternities in relation to Parish Priests . 200 CHAPTER II. CO FRATER ITIES I PARTIcn..\R. Art, I. Confraternity of the Rosary , 202 Indulgences granted to the :Members of the Con- fraternity of the Rosary . . 204 Conditions necesSc:1.ry for gaining the Indulgences of the Confraternity of the Rosary , . 20 The Li ving Rosary . 209 II. Confraternity of the Scapular, or of our Lady of Iount Carmel . 210 Indulgences of the Confraternity of the Scapular 211 Admission into the Confraternity of the Scapular 213 Obligations of the :Members of the Confraternit of the Scapular , 21.5 xxxii CO TENTS. PAGE l>rivilege of the Bull" Sabbatina" . 216 Art. III. Confraternity of the Blessed Sacrament . "218 Inùulgences granted to the Confraternity of the Blessed Sacrament . 2 I 9 Establishment of the Confraternity of the Blessed Sacrament . 222 Perpetual Adoration of the Blcssed Sacrament . 223 IV. Confraternity of the Sacred Heart of Jesus. . 224 Establishment of the Confraternity of the Sacred Heart, and the admission of Members ' 22 Indulgences attached to the Confraternity of the Sacred Heart . 228 Practices of the Confraternity of the Sacred Heart . 230 V. Confraternity of the Holy Hour . . 231 Spiritual ad ,.antages of the Holy lIour . 232 Conditions of the Indulgence of the IIol)' Hour. 232 VI. Confraternity of our Lady Auxiliatrix of :\Innich . '233 Admission into the Confraternity of our Lady Auxiliatrix 'of )[ unich . . 234 Spiritual ad vantages of the Confraternity of our Lady Auxiliatrix of l\I unich . . 23, VII. Confraternity of our Lady Auxiliatrix of Namur . 237 Indnlgences of the Confraternity of our Lady Auxiliatrix of Namur . 237 Admission into and obligations of the Confrater- nity of our Lady Auxiliatrix of N amur. . 240 VI II. Confraternity of our Lady Auxiliatrix of :Mans . 241 IX. Confraternity of the Holy and Immaculate Heart of )[ary . . 241 Conditio'ls of association to the Archconfraternity 242 Practicps observed by l\Iembers of the Arch- confraternity . · 243 Spiritual advantages of the Archconfraternity . 243 X. The Catechisms of St. SuI pice . 244 XI, On the Association of the Propagation of the Faith 246 XII. Brief remarks on some other Confraternities or I Religious Associations · 248 XIII. Of the Congregations usually formed in houses of I education, and sometimes in parishes. 2.=)0 I CO:NTENTS. XX111 PAGE Indulgences granted to the Congregation of the Annunciation . 252 The Plenary Indulgences , . 252 The Partial Indulgences . 2.13 Indulgences npplicable to the dead . 2.15 Other Privileges . 2.15 Conditions for gaining the Indulgences of the Congregation . . 256 Remarks on the utility of Confraternities, and the obligations contracted in them . . 257 P ART IV. THE JFBILEE, CH.\PTER I. O THE NAME AND DIFFERENT KIXDS OF JUBILEES. Art. I. The ordinary Jubilee at Rome . 260 Sect, 1. History of the ordinar)' Jubilee at Rome , 261 Sect. 2. Ceremonies of the ordinary Jubilee at Rome . 263 II. The ordinary Jubilee in the other dioceses of the Catholic world . 265 Quest. If the Pope should die before the expira- tion of the term fixed for the Jubilee. may t e faithful still continue to gain it ? , 267 111. The extraordinary Jubilee , 268 CHAPTER II, THE CONDITIOXS OF THE JUBILEE, Art. I. The works of piety common ordinary Jubilees , Sect. 1. The Procession Sect, 2, Confession to ordinary and e>..tra- , 271 271 , 271 XXXIV CONTENTS. PAGE Quest. 1. 'Yhen must this confession be made? At the commencement, the middle, or the end of the prescribed works of piety? . 273 Quest. 2, Is a person obliged to confess twice, who is bound to make his Easter communion, but who also wishes to gain the Jubilee t , 273 Sect. 3. Communion . 274 Quest, 1. 'Yill a Communion which is made by a person who really thinks he is in a state of grace, when he is not, suffice for the Jubilee? 275 Quest. 2. 'Vill one communion satisfy for an Eastercommunion and a jubilee? , 276 Sect. 4. Visits to the churches . 276 uest. 1. Is it nece :sary, in orùer to gain the jubilee at Rome, to enter the basilicas by the holy door? . '277 Quest. 2. Do those who, having commenced their journey to Rome, die on the road, or are de- tained by sickness or other cause, or, being arrived at Rome, are unable to finish or even commence their stations, gain the Indulgence? 278 Quest. 3, Is it necessary to say any prayers in visiting the churches? . 278 Quest, 4. Ought the prayers to be vocal? . 278 Quest, 5, How long should a person pray? . 279 Quest. 6. Should silence be observed in going from church to church? . 279 Quest. 7. If the crowd be so great as to prevent ingress to the church, what must be done? . 279 Quest. 8. l\Iay a person visit a church twice on the srme day, and thus satisfy the intentions expressed in the Bull, which requires a certain number of visits; or would a person satisfy for two daJs in counting from the first to the se- cond vespers? . 280 Quest. 9. Can a Bishop increase or diminish the number of stations fixed by the Pope? . 281 Quest. 10, If there are not four churchea in a diocese, or if they are too far distant, what must the Bishop do? . 281 CONTE TS. xxxv Quest. II. l\Iay a person make his stations in a neighbouring parish? . 2Ul Quc::,t. 12. If a church or chapel designated hy the Bishop should f.1.11 down or be burnt during the time fixed for the stations, what must be done? . 282 Art. II, ".orls of l>iety peculiar to extraordinary J uhilees . 282 Sect. 1. Fa ting . 282 Sed, 2. Alms . 284- Quest. 1. If the person on whom the alms is bestowt>ù be poor fin appearance only, would the giver gain the Indulgence? . 286 Que t. 2, But if a person gave his alms to an- other to bestow on the poor, and this latter tuled to do o, or if he gave it after the time fixed for the J uhilee had expired, would he gain the Indulgence? . 286 Quest. 3, Ought the alms to be gh en during the week appointed for fhstillg? . . 287 PAGE CHAPTER III, PRIT'ILEGES OF TilE JUBILEE. I Art. I. The privilege peculiar to the faithful . 288 II. Privileges granted directly to confessor , but indirectly to penitents . 288 Sect. 1. I)ri vilege of absol ving from reserved case , and from censures . 289 Sect. 2. Power of dispensing from irregularity . 290 Sect, 3. The privilege of commuting vows. . 292 l uest. 1. Can a jubilee confessor cgmmute a \ ow made never to ask the commutation of a YOW ? . 296 Quest. 2. Can the vow of never committing sins of incontinence be commuted? . 296 Quest. 3. Is a confcsbor bound to commute a \ ow wIlen asked? . . 297 Sect. 4. The prorogation of a Jubilee . 29H Sect. 5. Commutation of the works prescribed ,'299 x x x \"i CONTENTS. CHAPTER IV. OF THOSE WHO CAN GAI A JUBILEE. PAGE Quest. 1. lay a traveller gain a Jubilee during his journey? . . 302 Quest. 2. Can a Bishop approve a strange priest, and communicate to him th Jubilee privileges, which he should receive at the hands of his own diocesan? ' 303 Quest. 3. Can a person who is inùifferent about a particular Jubilee, and enters on a journey ë1 few days before the expiration of the term of the Indulgence, gain it on his return? ' 303 Quest. 4. Can a Jubilee be gained more than once? . 304 Quest. 5, 'Vhen the Pope does not express him- self particularly on this question, can the J ubi- lee be gained several times? . . 304 Quest. 6. 'Yhen there is an absolute certainty that the Jubilee has been published at Rome, can a person who is about to die, or about to proceed on a long journey, gain the Jubilee, before it has been published in his OW11 dio- cese ? . 30t Quest. 7. Is there any obligation of gaining a Jubilee? ' . 30. Quest. 8. Can a Jubilee have different degrees in its application? . 30 Quest. 9. l\Iay one person gain the Jubilee for another? . 30 CHAPTER V. THE SUSPENSION OF INDLLGE CES DURING THE JUBILEE. 3( srpPLEl\IENT. New Decision concerning Privileged Altars . 3; A TltE \.TlbE ON IXDULGENCES. . THIS treatise ll1ay be divided into Four Parts: the subject of the first will be, Indulgences in general; of the ccond, InJulgences in particular; of the third, Confraternities and Sodalities; and of the fourth, the I Jubilee. P ...\ R T I. IXDULGEKCES IN GEXERAL. THIS First Part "ill treat: 1. of the definition of In- dulgences; . of their existence; 3. of their nature; 4. of their efficacy; 5. of their kinds; 6. of the condi- tions for granting them; i. of the conditions for gaining them; 8. of fal8e or apocr phal indulgences. CHAPTER I. THE DEFDHTIOY OF INDULGENCES. I the sacred Scriptures and in ecclesiastical authors the word indulgence generally signifies remission, con- I donation, as in Isaias lxi. 1, " PrædicarC' indulgentianl captivis," "to preach a release to tlw captives;" or facility, condescension, as when S1. Paul said to the B 2 TREATISE ON INDULGENCES. Corinthians (I. vii. G), " IIoc autem dico seCUndU111 in- dulgentianl, non secundu111 ilnperium," "but I speak this by indulgence, not by commandment." The pardon given by the ell1perOrs to certain cri- n1Înals, on public festivals, was called indulgence. Both these senses are united in an indulgence as used by the Catholic Church anù by divines, bec use it is a real remission which the Church grants, through conde- scension, for works of easy acconlplishment. An in- dulgence is generally defined: TIle remission of the temporal penalty due to actual sins, already remitted as to their guilt; granted externally to tlte Sacrament of Penance, by those who have the power of distributing tlle spiritual treasure of the ClLUrch. It is defined: 1. TIle remission of the temporal penalty. Because indulgences never renÜt th eternal punishment. 2. Due to actual sins. Because Baptism, in accord- ance with its institution, being adnlinistered in fOrln of regeneration, leaves no penalty to be undergone. 3. Already remitted as to their guilt. The tenlporal punishulent due to sin cannot be remitted as long as the sin itself exists. 4. Granted externally to the Sacrament of Penance. "lIen the priest ren1Îts sin in the tribunal of Penance, he remits a part ùf the temporal punishnlent also, pro- portionate to the dispositions of the penitent; but an indulgence is a different ren1Îssion, therefore it is that we call it external to the Sacrament of Penance. 5, By those who have the power of distributing. Be- cause granting an indulgence is an act of jurisdiction; it therefore supposes a legitimate authority in him who exercises it. 6. The spiritual treasure of the Church, The spi- THE rU ISHMENT DUE TO SIN. 3 ritual treasure of the Church consists in the super- abundant satisfaction of Christ and IIig Saints, which still exists unapplied. The propositions contained in this definition, or which serve to elucidate it, are here taken for b'Tanted ; but we shall develope each in order, and then we shaU have reason to hope that our definition is good. CIL\.PTER II. ON THE EXISTENCE OF INDULGENCES. To nscertain the existencf' of indulgences, we nlust I know whether, after sins have been remitted, any punishment still remains, "hich can he ren1Ïtted; and whether any treasure of satisfaction exists, capable of being applied; also whether there be a power capable of applying this satisfaction. ARTICLE J. OF THE P(; lSH'IENT DUE TO SI . There are two kinds of actual sin, called also per- :,onal sins, in opposition to original sin -mortal sin and venial sin. The punishment due to mortal sin is eternal; and it is an article of faith, that if the soul be stained with mortal sin at the moment of death, although the only in eyer comnlÏtted by that soul, it will for eyer be I"xcluded the society f the saints, banished from the Jresence of God, and precipitated into eyerlasting woe. \\11ateyer the language of the world and its ,"otaries nay be on thi::, point, how loudly soever the passions ind blasphenlÌes of the wicked may exclainl against it, till WE-' nlust either adnlit this awful truth, or wholly Lnounce the Catholic Faith; for not one of our dogmas 4 TREATISE ON INDULGENCES. is more clearly announced in the sacred text, nor more expressly taught by the universal Church. God, in His infinite nlercy, has furnished man with one means of delivering himself from the abyss of sin into which he may have fallen, but with one only, -the sacrmuent of Penance, accompanied by a sincere repentance; or at least a sincere repentance, founded on the love of God above all things, joined to the ùe- sire of receiying this sarranlellt when its actual recep- tion is inlpossible. Thus the sacranlent without con- trition, or contrition without the sacranlent when it nlay be received, cannot, in any wise, justify before God a soul guilty even of one only such fault. But when the sinner is converted, does penance, and recei,es the grace of justification in the sacrament of Penance, or, by perfect contrition with the desire of this sacrament, does he at the same tillle necessarily receive the ren1Ïssion of the whole pUllishnlent due to those sins? Ko; and it is an article of faith, fonnally expressed by the Council of Trent, sess. 14, can. 12. The eternal punishment is fully ren1Ïtted, but a temporal punishment ordinarily remains, of long or short dura-' tion, according to the sins and dispositions of the peni- tent, who lllUst undergo this punishn1ent here or here- after, on earth or in purgatory. The severe canonical penances which the Church in fOfJner ages prescribed to repentant sinners were founded upon this truth. Three, seyen, ten, fifteen, and twent) years' fast on bread and water, was prescribed as penanc( for one single sin. A whole life of hun1Ïliation and nlor. tification was not considered by the Church to excee( the satisfaction owed by the sinner to the Divine justice I If, to prevent sinners from being disheartened, thl l Church treats thcm now-a-days with mildness, she doe THE PUXISll:\IEXT DUE TO SIN. 5 not consider then1 lcss culpable, or their c;;ins le s de- scn ing of chasti emellt; neyer has she given any grounds for c0l1d n1ning her prinlitive rigour; the penalty to be undergone still remains the same. It 11lay, howeyer, be cancelled by prayer, fasting, alnlsdeeds, and other super- natural good works; but they who die without having made full atisfaction, will be llluch more severely PUll- ished in the cleansing fire of purgatory. Vc-nial sin, in like manner, if not expiated in this life, m u:,t be atoned for in the life to come-not, indeed, hy the tormentR of hell, but by the temporal', pains of purgatory. .\ll thesc points are so n1any articles of Catholic f.'lith - articles which can never be called in question; alid which, moreover, when they come into discussion, it must be remembered, are l'ased upon unanswerable grounds. Of this we nll1st nc\"er lose si..;ht. If, then, the punislllllent due to a single sin can be e tendcd to such a length, how eHonnous must be the debt of the sinner \\ lio has passed entire years in the most guilty habits, and of wb01n it nlay be said, in the words of the prophet, that his "iniquities are multiplied aLo\e the hairs of his head" (Ps. xxxix. 13). For the fact of his having become accustonled to vicious courses I did not renùer hinl the less guilty every time he sinned, whetht'r by external or eyen internal acts. lIow enor- mous the aggregate of sins resulting from such habit'f ! I "110 can compr('hencl the extent of the obligations of such a :--iuner to the' justice of God, even after he has recovered the grace of sanctification? He who, on heing conyerteù to God, is deeply pene- trated with these great truths, cannot but nlake daily to I God 80n1<' offering of Qati8faction, to diminish, if inca- pable of wholly cancelling, the immense debt he ha:-: 6 TREATISE ON INDULGENCES. contracted. If he were offered any lneans of supplying his inefficiency, and of obtaining a liquidation of his debt, how gratefully, how eagerly woulti he embrace it! This, then, we find in indulgences, as will be seen in the sequel. ARTICLE II. 0:"1 TilE SPIRITUAL TREAS\JRE OF THE CHURCH. By the spiritual treasure of the Church is under- stood, the superabundant satisfaction of Christ and His Saints. Rightly to understand the Catholic doctrine on this point, the following observations will not be super- fluous. 1. There is a great difference between merits and satisfaction. ßlerits are proper to the person acquiring them, and fire inalienable; they cannot be co nmunicated to others. Thus a luan, by his virtues and heroic ac- tions, merits a reward; but he cannot transfer his claim to that reward to another, an(l cause that person really to merit the same recompense. One person, on the contrary, can satisfy for another. For exmnple: if I pay a creditor the sunl owed him by his debtor, he has no longer any claim on that debtor. In the same nlan- ner, God the Father has been &'1tisfied for our sins by His Son Jesus Christ. 2. It is certain that the satisfaction made by our Saviour far surpassed the punishment dlW to sin; be- cause, in whatever light we view that satisfaction, it is infinite. One only drop of His most precious Blood - I the least of His actions offered to His Father, was suffi- I cient to redeem a thousand worlds. With reason, then, did St, Paul say, that "where sin abounded, grace did more abound" (Rom. v. 20). 3. l\Iany of the Saints have made more satisfaction I I SPIRITUAL TREASURE OF THE CHURCH. 7 than their sins required. The Ble sed Virgin was never stained with sin; St. John the Baptist was sanctified in his lllother's w0111b. The great nunlher of confe sors mu] llw1'tyrs, of spotless vjrgins, of l1lortified anchorites, who have passed their whole lives in prayer and fasting, in weeping and 801'1'0\\, in disciplines and maceration of the flesh, have ofi'ered to God much more abundant satisfaction than they owed His divine justice. This also is a superabundance of satisfaction. 4. The same actions may be at the same time satis- factory and meritorious in the just. All the works of Christ and His Saints, inasllluch as they are meritorious, have been rewarded with their proportionate deh'Tee of glory; hence there is no superfluity. But inasl11uch as these sallIe works are satisfactory, they ha\e not been ap- pliell to the whole of their extent. The part which still exists unapplied cannot be fcrgotten by God, but is pre- I served, if we lllay so speak, in His 11lenlory; and this we call the treasure of the Church, or the fund from which the Church draws when she grants indtùgences. It is asked whether this spiritual treasure, as thus ex- plained, be not a chimera? Does it really exist; anù is it nlade up of the satisfactions of Christ and His Saints? Luther, and the heretics who have swarmed from his pretended Reformation, have denied that the super- abundant satisfaction of Christ and His Saints does still exist. Both parts of this proposition we shall endeavour, in few words, to refute. I. A spiritual t1'e3l)Ure, conlposed by the I:mtisfaction of J e8US Christ, still exists in the Church. The super- abundant satisfaction of Christ never has been, and never will he, fully applied on thi:õ; earth; it is ever pre- sent before God, and forms an inexhml:õ;tihle fund, con- fided to the mlministration of the Church. lIence the 8 TREATISE ON INDULGENCES. Church daily draws wherewith to justify sinners, in ap- plying to thenl, by means of the sacraments, the fruit of the sufferings of our dear Redeell1er. Since, therefore, she has the power of ren1Ìtting the punishment, as well as the guilt of sin, why should she not find in this sanle satisfaction wherewithal to dinlinish the imnlensè debt which still weighs down the repentant sinner? 2. The superahundant satisfaction of the Saints which has been unapplied, forms part of the treasure of the Catholic Church; for all the good pcrfornled by mem- bers of the Christian society conduces to the advantage of the conlnlunity, as the labour, riches, and virtues of the citizens contribute to the welfare of the state. This doctrine is founded on the 10th article of the Apostles' Creed, "The Comnlunioll of Saints." It is an article of faith; and this second part of the proposition cannot be denied nlore than the first part. Let it not be said, with Protestants, that by thus associating the satisfaction of the Saints with that of Christ, an injury is done our Blessed Redeel11cr; be- cause the good works of the Saints are good only by virtue of the merits of Jesus Christ. All the glory of these good works consequently belongs, and is really and actually referred to I-linl. We are assured by Clenlent YI.I that Christ confided the infinite treasure anlassed by Hitn to St. Peter and his successors, to be distributed to the faithful with dis- I cretion, sometinles by the entire, sometinles by the par- tial remission of dIe punishment due to sin. The same j Pope tells us, that to this abundant treasure the merits i of the Blessed Virgin and of all the elect is joined. I This truth is confirnled by the ancient practice of 1 Extrav. Com. lib. v. tit, 9, cap. 2. rO'VER OF GRANTD1G INDULGENCES, 9 tlH' Church; for, at the recommendation of the n1artyrs, 8h granted indulgences or pardons to repentant and well-disposed sinners. It was with reason, therefore, that Leo X. condemned Luther's propo ition, which denied the e:\.istence of this treasure, cOll1po rd of the satisfaction of Christ and His I aint . .A 8imilar proposition of the Synod of Pistoia was condelnned by Pius YI, in his Bull Auctore'ltl fidei. If our doctrine on this point is not an absolute ar- ticle of faitb, it 80 approximates to one, that it cannot I be doubted without great temerity, and even error, ARTICLE III. O TilE POWER OF GRASTISG Il'iDLI.GESCES. No one call deny, that the power of applying the satisfaction of Christ, by means of the sacranlents, exists in the Catholic Church. But we \llust examine whether hr can apply this satisfaction independently of the 8a- ('rament of Penance, hy indulgences. Tertullian, l when a )[ontanist, censured the facility "ith which canonical penances were lightened, and apos- tates, in the time of persecution, re-admitted into the comnlulÜon of the Church. The disciples of Yaldo, called Yaudois, or the poor of Lyons - an ignorant ect of the 12th century -looked upon indulgences as an illyention of the priests to deceiye the people. 'Yick- liff, the famous heresiarch, who dieù in 1384, is said by some to hayc opposed the abuse of indulgences, and L others the power of grallting them. The latter is I tbe more probable, as may be seen from his forty-second proposition, condemned hy the Council of COllstance in 1-1 I L It is well l.noml that l.uthe1', being oflendeù at the 1 De Pudicitiíi. n 10 TREATISE ON INDULGENCES. C01l1nlission of preaching the Indulgence granted by Leo X. being given to the Donlinirans, in preference to the Augustinians, of which order he was a nlenlber, attacked first the abuse of indulgences, then indulgences them- selves, the power of the Pope and of the Bishops, be.. sides nunlerous other articles. After this, he gave great scandal, and becmue the founùer of a heresy, which has brought forth an innumerable progeny. Such were the adversaries of indlùgences in former ages. But now the impious laugh at and ridicule the idea of indulgences, without troubling then1selves to be- come acquainted with the doctrine of the Church on this point, or to examine what she believes and teaches. It will be easily proved, fronl Scripture and traùi- tion, that the Church received power to grant indlù- gences fronl Christ Hinlself. 1. From Scripture. Christ said to Peter: "Tibi dabo dayes regni cælol'unl. Et quodcunque ligaveris super terram, erit ligatum et in cælis; et quodcunque solveris super terram, erit solutum et in cælis" ( Iatt. xvi. 19); "I mil give to thee the ke .s of the king- dOln of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven; and whatsoever thou shalt loose on earth, it shall be loosed also in hea- ven." Christ hlakes the sallle promise to the Apostles collectively, in speaking to them of the authority of the Church: "Aluen, dico vobis: quæcunlque alligaveritis super terrmn, erunt ligata et in cælo; et quæcumque solveritis super terranl, erunt soluta et in cælo" (1Iatt. xviii. 18); "-lmen, I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven; aud what-I soever you s11a11 loose upon earth, shall be loosed also in heaven," It is, therefore, in the power of the Church to open heaven, and to break the bonds which can detain POWER OF GRANTING I DULGENCE8. 11 souls from entering therein. The words of Christ are general, and specify no exception. The temporal pun- ishluent due to sin is a bond which prevcnts all entrance into heaven, as long as it is unremitted. Is the Church, thrn, illcapablr of freeing the sinner, wholly or partially, proviùed she nlakes a prudent use of this power, in the 8ame nlanlwr as she is obliged to do in the exercise of her other powers? St. Paul also, making u e of this faculty towards the incestuous Corinthian, whom he had e communicated and submitted to public penance, shortened the time of his probation, in remitting part of his punishment. This is the sense in which the text is understood by Catholic divines: "Cui autem aliquid donastis, et ego; nanl et ego quod donavi, lSi quid donavi, propter vos in persona Christi" (2 Corinth. ii. 10); "And to whOln you have pardoned any thing, I also. For, what I have pardoned, if I have pardoned any thing, for your sakes have I done it, in the person of Christ." Hence we may conclucle, without further discussion, that the power of the Church to grant indulgences is founded on Scripture. 2. This point is still more clearly proved by tra- dition. .A tradition which is clear, constant, and universal, which has come down to us without interruption since the time of the Apostles, may be justly considered a a sure method of arriving at the knowledge uf any trnth. In the last verse of the Gospel of St. John we arr told, that the Xew Testament contains but a sluall part of our Sa\Ïour's words and actions, during the three-and-thirty years He pa !'cd on earth: "But there are also nmny other thing!' which Jesus did; which, if they were written everyone, the world itself, I think, would not be able to contain the books that should be written." 12 TREATISE ON INDULGENCES. II ow many were the truths revealed which have been never written! If, therefore, in ascending from age to age, we finù that a certain doctrine was gen rally believed, taught, and practised, as coming from the Apostles, we ought to consider this doctrine to be divine, and conse- quently to be believed. 'Ye have no better foundation for our helief in the yaliclity of Baptism; but still we are bound to believe it. Therefore it has been always ad- mitted, that the Church has the power of granting in- dulgences. "r e find her in all ages, from the first cen- turies, using this power, and in1itating, towards well- disposed penitents, the conduct of St. Paul towards the incestuous Corinthian. In the cruel persecutions suffered by the Christians under the Pagan emperors during the first three cen- turies, many apostatised through fear and tortures; some sacrificed to idols; others, to prcserve themselves from such perfidy, endeavoured to obtain fronl the civil nla- gistrates certificates, called libelli, l testifying that they had sacrificed to the idol , although they bad not. On the cessation of the persecution, many of these timid Christians gave signs of repentance, and canle before the bishops and rriests, begging to be re-adn1Ítted into the communion of the faithful. They were at first sub- nlitted to long courses of public penance; and it was necessary that they should pass through the different degrees of this penance. Grieving under the hurden of excOlumunication, and at the exclusion from the sacred mysteries) they besought the confessors in prison for the faith, and obtained frolll thenl letters of recOlllrnendation to the bishops, for a diminution of their punishment. 'Yhen the bishops saw thenl sufficiently penitent, after due trial, they applied to them the superabundant satis- 1 Apostates of this kind were hence called Libellatici, POWER OF GRANTIXG INDULGENCES. 13 faction of the confessors and martyrs, lessened the pen- ance imposed, and ren1Ïtted a part of the punishnlent clue to their sins, Tertullian, in his work De Pudicitid, condemns this practice; but he \\a8 then inlbued with )lontanisnl. 1 Xevertbeless, this attack on the practice of indulgence shews that it existecl in the Church eyell in that remotf' age. St. Cyprian, speaking of the recOlumendations given by lllartyrs, and particularly in his tenth letter, com- plains of the abuse of this prÍ\-ilege, and prescribes rules for its use; but nowhere condemns it. According to this Saint, there is no evil to be found in it, but, on the contrary, much good. rrhis practice supposes that all the faithful "Were per- suadeò of the existence of power in the Church to grant inùulgences; for the question \\as about really relnit- ting penalties due to the Divine justice, and not nlercly about the canonical penances. The satisfaction of the martyrs could not be applied to the relllission of canon- ical penance in the external tribunal. rrhis '\\ ould be of no great seryice to th(' penitents, since ùy such an in- dulgence they would ha,-e remained more obnoxious to the di:,pl('asure of Goù. Tertullian would ha,.e had no reason, in this case, to reproach the martyrs \\ith the de irc of sharing the prerogati\ e of Christ by effecting the remission of sin. rfllis mcthod of obtaining indulgences ccased with tl1(' persecutions. The Church, ne, erthcless, continued to grant fa,-ours to "orthy penitents. The Council of Ancyra. in 31-1, of Xice in 32j (twelfth canon), and the 1 )[ontanism sprung up in the beginning of the second cen- tury. It went too far in the rigour of its morality; it conùemned secopd marriages, anù e cluded cC'rt<ì.in sinners from repentance. LI . . Y ST. A ARY'S COLLEGE 14 TREATISE ON INDULGENCES. Fourth Council of Carthage in 398, leave the use of this faculty to the discretion of the Bishops. St. Basil in the fourth century, Innocent I, in the fifth, and St. Leo the Great in the sixth, mention this power of Bishops. In the ninth century, a custonl was estahlished of substituting for canonical penances, and particularly fasts, which were frequently imposed, the recitation of psalms a certain number of times, alms, disciplines, and other pious practices, le s rigorous than the penance itself. These C'onlmutations were regulated by ecclesi- astical authority. Thus softening the rigour of her laws, the Church granted to those worthy of such a favour the benefit of an Indulgence. Pope Urban II., when personally presiding at the Council of Clcrnlont in Auvergne, in 1095, granted the full and entire remission of the punishment due to the sins of all who, through motives of religion, not of honour or interest, should enter upon a crusade for the deliyerance of the Holy Land, and who should die in religious sentÎ1nents. This is the fir::;t plenary indulgence we read of in ecclesiastical history. Since this period many others have been granted; and no doubt can now be raised as to the practice of the Church of granting indulgences, both plenary and partial, nor of the value she attaches thereto. If any uncertainty regarding this point eyer existed, it nlust attach to the first ages; but at the time of the Council of Clernlont the tradition must have been con- stant and universal, since the Pope's power of granting Indulgences, which he then solemnly used, was not dis- puted. The Church has always opposed with vigour POWER OF GRANTI G IXDULGENCES. 15 the least innovations in doctrine. It cannot be for a moment doubted, that if the doctrine of indulgences was first introduced by Urban II. at the Council of Cler- nlont, as Protestants assert, this innovation "Would have heen attacked, the error would have been crushed in its hirth, and would never have been suffered to beconle universal. This consideration, together with ,vhat has been said on tradition, will afford an incontroyertible proof, to a reflecting mind, that the Catholic Church has the power of granting indulgences. Ioreover, the Church, gifted with the privilege of infallibility, will never propose, nor permit to be pro- posed, any falsehood as an article of faith. Since the eleventh century, at least, the universal belief of the whole world, of pastors and people, has attributed to this Church the divine power of which" e here treat. Since that tinle this belief has been unaltered and un- shaken. It was attacked by 'Yickliff in the fourteenth century, and hy Luther in the sixteenth; but only to be strengthenell and confirnled. The Council of Constance expressly condenlned "'lc1.liff on this article, and in its last session offered him a plenary indulgence. The Council of Trent, in its twenty-fiî h session, thus expresses itself: "Cum potestas cOllferendi indul- gentias a Christo Ecclcsiæ concessa sit, atque hujusmoili potestate divinitus sibi traditâ antiquissinlÍs ctimll tem- poribus illa usa fuerit, .sacrosancta Synodus indulgenti- arum usum Christiano popnlo nlaxinle salutarem, et sacrorum concilioru111 auctoritate prohatum, in Ecc1esia retinendum esse docet et præcipit, eosque anathemate damnat, qui aut inutiles esse ac;;;serunt, vel eas conce- dendi in Ecc1esiâ potestatem esse negant." "Since the 16 TREATISE ON INDULGENCES. power of granting indulgences has been iven by Christ to IIis Church, and since she has used this power which was granted to her by IIeaven from the first ages, the Holy Council teaches and decrees that the use of indul- gences is most salutary to the Christian people, and approved of by the authority of sacred councils; and that this use is to be retained in the Church. 1\lore- over, it anathenlatises all who assert that indulgences are useless, or who deny that the Church possesses the power of granting them." No Catholic can for a moment hesitate after such a decision; he ought firmly to believe that indulgences are useful, and that they can be granted by the Church. Faith exacts no more than this; but upon these two points our belief is required under pain of anathema. 'Yho, then, would have the effrontery and pride to prefer his own private judgment, or the opinions of modern heretics" to the precise definition given by an æcumenical council ? Those who n1ay desire to study this question more theologically nlay refer to nlore extensive works, par- ticularly to BellarnlÏn's treatise; there they will meet with clear and solid. answers to the objections of Luther and his followers. CHAPTER III. ON THE NATURE OF INDULGENCES. DOES the Church, in granting indulgences, really loose the temporal punishment due to sin? Does she offer to the justice of God a compensation equivalent to the debt ren1Ïtted? We shall endeavour to answer these questions in the two following articles. NATURE OF INDULGEXCES. 17 ARTICLE I. AX DlD1:LGEXCE I A REAL AnSOLUTIO FRü:\1 THE TDIPORAL PU:\'ISHl\IEXT DUE TO SI:'i. That the Catholic Church has the power of granting I indulgences, alid that these indulgences are good and I wholeson1e for Christians, is an article of faith. FrOIll this it follows, that the Church, in using this power, really and truly absolves from the punislllllent due to sin; for 8he either absolves from this punishment by really remitting it before God, or merely allows a prayer or good work to be offered to obtain the remission of this punishment. In this case, howeycr, an indulgence would he reduced to nothing, and the power of granting it would have no meaning. The Po\\ er of granting indulgences was conferred by Christ on His ..lpostles, and their successors, in the words of a text before quoted: ".Anlen, dico vobis: quæclun- quP alligavrritis super terram," &c.; "A\mrn, I say to you, whatsoever you shall bind upon earth," &c. And also in His words to St. Peter, "Tibi dabo claves regni cæIOrtUll;" "And I will give to thee the keys of the kingdom of heaven," &c. Thereforc, in making a law- ftù use of this power, tho e to WhOlll it is confidctl ren1Ït before God the tenlporal punishment due to in, This is the obvious and natural meaning of the words of Christ, and never were those worùs understood in a different sense. The Roman Pontiffs, in their Bulls respecting indul- gences, generally quote or allude to these words, and upon them ground the plenitude of power granted to 8t, Peter, whose successors they are. rrheir expressions in these Bulls denote an absolute ren1Ïssion of the tem- poral punishment due to sin, Frequently they use the 18 TREATISE ON INDULGENCES. words remission anel absolution, and this before the whole Church. l\Iartin V" in the last session of the Council of Constance, denominates the plenary indulgence he there granted a general absolution. Therefore an indul- gence granted to the living is, without a doubt, an ab- solution, which ren1Ïts wholly or partially the tenlporal punishnlellt due to sin. 'Ve sayan indulgence granted to the living, .because the dead being no longer under the jurisdiction of the Church, cannot receive fronl her any absolution pro- perl y so called. In what nlanner indulgences affect departed souls will be seen later. ARTICLE II. BY A IXDULGENCE THE CHt:RCH OFFERS TO THE JUSTICE OF GOD A cmIPE:\"SATIO EQUIV ALE T TO THE DEBT RE:\IITTED. This proposition has been always supported by Catholic divines, and for various rea ons. 1. Tertullian, when a l\Iontanist, censured 81. Ze- phirinus the Pope for granting indulgences to repentant libel/atiei at the reconInlendation of martyrs. "Sufficiat martyri propria de1icta purgasse. Quis alienam mortem suâ solvit, nisi solus Dei Filius?" (Lib. de Pudicitid, cap. xxü.); "Let it suffice to the martyr to have ex- piated his own sins. 'Yho, except the Son of God, can release another from death by his own death ?" The Church, therefore, in granting indulgences, pro- fessed to offer to God the superabundant satisfaction of t le Saints, to compensate for the punishment due to SInners. 2. St. Cyprian says in his twelfth letter: "Qui libellum a martyribus acceperunt, et auxilio eorum ad- juvari apud Dominum in delictis suis possunt;" "Those EFFECTS OF INDULGENCES. 19 who have received recOlnnlendations from the martyrs can, by their assistance, he assisted before God in their sins," &c. In other places he gives rules to be observed in the application of indulgences given in consideration of the martyrs; and he prescribes (Letter ix.) that the end of the persecution or the death of the martyr should be awaited, to be certain of the validity of the satis- faction of those "ho gave recommendations. An in- dulgence, in the opinion of this holy doctor, was a true and real conlpensation offered to God for the sins of the peniten t. 3. All the Bulls of the Sovereign Pontiffs, especially since Clenlent YI., mention the lllerits of Christ and His Saints as being applied by llleans of indulgences. Therefore an indulgence is a liquidation of the debt to the Divine justice incurred by sin. 4. In fine, the spiritual treasure of the Church, the existence of which we have proved, must necessarily be applied to penitent souls, because it would otherwise be uscless. The releasing from the punishment due to Rin must be the end for which this treasure is applied, for no other can be assigned. The Church grants this release in the sacraments, by breaking the bonds of eternal punishment. In a proportionate degree she professes to release from tenlporal punislul1l'ut by the application of indulgences. CHAPTER IV. ON THE EFFECTS OF IKDULGENCES. I DULGEKCES may be considered as to their effects with regard to the living and with regard to the dead. This chapter will therefore be divided into two articles. 20 TREATISE ON INDULGENCES. ARTICLE I. EFFECTS OF INDULGENCES WITH REGARD TO THE LI\ ING. 1. l\Iortal sin, if original, can he pardoned by Bap- tism only; if actual, it cannot be forgiven but by ab- solution in the sacrament of Pcnance, l or by perfect contrition joined to the desire of this sacranlcnt. Never can it be remitted by virtue of 3n Indulgence. Such is the explicit doctrine of the Church on this point. 2. It is no less certain that the telnporal punish- ment due t9 mortal sin is not ren1Ítted by an indulgence, as long as the sin itself is unremitted as to its guilt; for if the punishnlent of sin can be separatcd from the sin itself, it must be after the stain left on the soul by sin has been washed away, not bcfore. 3. Although a relapse into sin does not call sins already ren1Îtted again into existence, it is ne,-ertheless impossible for a person who has thus fallen to receive the fruit of indulgences for past faults, because the chief effect of n10rtal sin is to dissolve all union with Christ, to infect the soul, and to render it incapable of any real merit. 4. Venial sin may be pardoned by an indulgence, according to Peter of Pallu and other divines; but ac- cording to the general belief, which alone is true, it cannot. An indulgence cannot ren1Ît even the tenlporal punishment due to venial sin, as long as this sin remains unforgiven by the sacrament of Penance or by a true repentance, because the remission of venial sin supposes a change of will and the infusion of a purifying grace. N either of these effects is produced by an indulgence, which is merely a compensation for the satisfaction due 1 This supposes the ordinary state of the Church, in which Catholics are baptised in infancy EFFECTS OF INDULGENCES. 21 to the justicc of God; nor arc indulgcnces granted by Popes with any othcr intention. 5. Xevertheless, -since the practice of supernatural works, joined to sincere contrition, ren1Ïts venial sin, it lllay bc said in one sense that ,-cnial sins are pardoned Ly ccrtain indulgences, because they cause the perfornl- ance of good" orks, which excite the sinncr to penance. It i in this sense that those Bulls are eXplaincd, which grant the ren1Ïssion and pardon of sin, both as to I the punishment and the guilt, if any such Bulls have I e, er existed: their existcnce is nlaintained by sonle, but denied Ly othrr . The word sin in these Bulls can be understood of the punishment due to sin; it has this signification in many texts of Scripture; particularly in the ecolld Book of Iachabees, where we read, in chap. :xii., that Judas caused prayers to be offered for the dead, that they might be loosed frOtH their sins; which can be understood only of the punishment due to their sins. l>erlmps the remission of Sill, is taken in this sense by the I)opes, "hen, ill granting an extraordinary indulgence, a:, a jubilee, they confer anIplc powers to pardon and forgive all species of sins and censures. QU}:STIOX 1. Trhat is the real value of the punish- ment remitted before God by an indulgence? ..\. pIt.nary indulgcnce, if gained aud applied to its full e tent, would remit the wbolc of the punishnlent due to the sins committed up to the time of its being gained; so that if a person were to die immediatel) after having gaincd a plenary indulgence, he would imnledi- ntely cnter hetH ell. liut it is impossible to know when an indulgence is so perfectly gained; and it is still more dittieult to ascertain thc exact ,alue of a :partial indul- gence, because its effect depend on the nature of the 22 TREATISE ON INDULGEKCES. debt contracted towards the Divine justice, on the dis- positions of the person, and on the degree of fervour and piety with which the conditions arc fulfilled: hence, as all these may vary to infinitude, nothing can be posi- tively asserted. In granting an indulgence for a certain nUlnber of days, weeks, or years, the Pope does not grant a pro- portionate abridgment of the pains of Purgatory, but he merely ren1Íts that portion of the punishment due to sin which would have been remitted by the faithful acconlplishnlent of the canonical penance during that length of time. l To indulgences of years in length, the Popes generally add an equal nunlber of quarantines; to signify that to the remission of the tenlporal punish- ment, corresponding to the ordinary canonical penance, they added the ren1Íssion of the punishment correspond- ing to the special penance of the Forty Days of Lent, during that number of years. But what the measure of this punishment is, we know not, And whether forty days' indulgence, fully gained, remit only forty hours' suffering in Purgatory, we are equally ignorant; and it would be useless to inquire. The judgments of God form an unfathonlable abyss, and it is our duty to adore and fear, rather than vainly endeavour to cOll1prehend thenl. 'Ye know that indul- gences are a means of rendering those judgments favour- able to us, and of diminishing their rigour; and this alone ought to be a sufficient inducement for us to bave recourse to them. Perhaps indulgences of nlany years' length, and plenary indulgences reiterated and nlulti- I The penitential canons were not the same in all Churches and in all times. The value of the indulgence granted by the Sovereign Pontiff was regulated by the canons which were the last in use in the Roman Church. This is at least a very probable opinion. EFFECTS OF INDULGENCES. 23 plied again and again, would be in u1ticient to release us froIll tlw punislunent due to our sins; nevcrtheles , if prudent, we shall enùeavour to gain them as fully and fiS frequently as our weak nature will allow. Sbould we obtain only a slight diluinution eacb time, how precious would that little appear if viewed \\ ith the e)Tes of faith! QUESTIO 2. TVhat is to be tlLOught of indulgences of ten, fifteen, or twenty tltousand years P l. A decree of the Congregation of Indulgences, Iar. ï, 1 (j it;, condemns, as false or apocryphal, indulgences of t;O,OOO ) ears, written upon an old parchllient, said to ha,e been kept in the Church of St. John Lateran. . Benedict XIV. De Synodo Diæcesand, lib. >..iii. cap. 1 R, no, 8, !Says that indulgences of thousands of years are pure fictions, and not to be attributed to the Holy See. In the sallle place, this Pope gi\res the tes- timony of the venerable Cardinal TOlllasi, beatified in 1803, a scholar of great Inerit, who assures us that ordillal:ily the Ronlan Pontiffs grant indulgences for only a small number of years. Benedict XIV. gives the Car- dinal credit for rejecting as incredible, and wholly im- Jrobable, indulgences for thousands of years. 3. nut if such indulgences ha\.e been granted, still lhe)T al'e not eqnal to plcnary indulgences. uppose en years' canonical penance to be the punishment due o a sill; suppose, likewise, that a man, during thirty or orty years, has 11lultiplied this sin beyond the nUlnber .f tbe hairs of his head; how imnlensc the nUlnber of I cars such a sinner would be lcqllired to spend in 'anonical penance, to male due atist lction in the eyes If the Church! But if a nlan could possibly spend so lan) years ill performing this penance, "ould the justice f God be satisfied? ". e cannot say, since "e ha,.e no 24 TREATI8E ON INDULGENCES. iùea what proportion canonical pt'nances ht'ar to the pains of the next world. Xevertheless, a plenary indul- gence, fully gained, would liquidate the whole of this enornlOU debt, lIenee, we nlust not be too hasty in con- denll1Íng partial indulgences, which are well authenticated, because they appear to us to be too long, otherwise we should be compelled to condeuln plenary indulgences. Frequently we do not gain indulgences, either partial or plenary, to the whole of their extent; sonletinles be- cause the reason of their being granted is il1 uffi.cient in the sight of God; and sonletÍ111cs because we I]a,e not the requisite disposition. This, however, is not a reason for rejecting thenl, or for re]a ing our efforts to gain theln. '" e nevcr lose by endeavouring to profit by them. The reward is much greater than the labour. QUESTION 3. Do indulgences release us from the obligation of doing penance 9 By no lneans; for, in the first place, penance is commanded to all men without cxception; secoud]y, we ought to in1Ítate our Saviour and the Saints, whose lives were one cf)ntinued penance; and, third]y, the conditions on "hich indulgences are granted are burc1en- sonle, and thus in theIllselves are works of penance. Therefore an indulg('nce is a 11leans of assisting the sinner in 11laking satisfaction to God, by supplying the insufficiency of such satisfaction, and not in freeing him I from this obligation. l\iany have so nnlltiplied their sins, or have C0111- 111Ïtted crÍlnes of such enorll1Íty, that entire centuries of the most austere penance would not discharge the debt: God conlmands them to perfornl what is in their power, and the Church comes to their assistance, and presents them with the means of increasing their satisfaction by FFFECTS OF IXDULGENCES. 2.=J indulgences. Indulgences are thus of infinite value; but they do not release from the obligation of perfornl- lng penance. QUESTION 4. Can the penance imposed in confession be discharged by f!1l indulgence? If the penance imposed in confession be son1ething already prescribed by the natural law or the positive law of the Church-as to fly the occasions of sin, to hear 1\Iass, to fast or abstain on certain days,-this penance I C:Lnnot be di charged by an indulgence. On this point there is no tlouht or di pute. )lany theologians, ho\\- ever, lllaintain that works of piety, arbitrarily impo ed on the penitent by the confessor, as a means of expiat- ing past sins, or of preservation from relapses, are not ohligator)T, if the penitent gain a plenary indulgence. li'erraris (Indulg. art. 2, no. t) is of this opinion, and gi,'es as his authorit)9 St. Thomas, 8t, Bonaventure, Cardinal Lugo, and others: Sylvins and Habert are likewise of this opinion. Tbp author of tl1f' Treatise on Penance in the Theology of Rouen, has also adopted it. These authors .say, that as a plenary inùulgence ren1Íts th(' ten1poral punishn1ent due to sin, nothing remains to he expiated either in this life or in the next. )ledicinal penancp is founded on past transgressions, &; well as vindicative penance, in such Inanner that if no sins had been conlnÜtted, the luedicinal pcnance cannot strictly' )c imposed as a prescrvative; therefore the obligation of he nlCdicinal penance ought to cease with the obligation .f thr- vindicative penancc. :\lany other theologian:,; are of the contrary opinion, uid particularly with regard to medicinal penances. ".. e so arc of this opinion; 1 and it i our conviction, that in 1 St. Alphon u ba)S (Theol. ]fur. I. \.i. c, 519) that there il) C 26 TREATISE ON INDULGENCES. practice the penitent can never be authorised to omit, of his own will, the works of piety prescribed by his con- fessor, on the ground that he has gained, or purposes to gain, a plenary indulgence. First, according to thr Council of Trent, sess. xiv. cap. 8, and the teaching of divines, penances imposed by the confessor ought, as nluch as possible, to tend to punish the sinner, and prevent subsequent relapse; but this could never be ac- conlplished by an indulgence. Second, it happens very frequently that a plenary indulgence is reduced to a partial one, either because the reason for granting it was insufficient, et davis errat, to use the theological term, or because the conditions have not been fully complied with, or both, or for some unknown reason. As no one can be sure of having gained, or of gaining, a plenary indul- gence in its whole extent, how can an indulgence be a sufficient reason for omitting a sacramental penance? l\Ioreover, the opinions cited in favour of this are but probable, whilst the sacramental penance is a Divine precept, No person with any care for his salvation would, on a nlere probability, transgress a formal com- mand of God. Discreet confessors would not be with- out solicitude for such of their penitents as followed this! I practice. l\Ioreover, the penance imposed in confession I becomes an integral part of the sacrament, and conse- quently ought to be performed, unless changed or modified by the confessor himself, or by Mother con- J fessor. In fine, Benedict XIV. wishes confessors to impose a penance even with regard to jubilees (Con- stitution Inter præteritos, num. 64). Nevertheless we think, with Billuart (t. 19, p. 9), that a confessor can take into consideration an indulgence no longer doubt of this opinion, as Pope Benedict XIV. has reprobated the contrary opinion on the score oflaxity. ! EFFECTS OF I DLLGENC S. 27 about to be gained, and mayimpo e a less penance; but in no case 8hould ,\ e allow the penitent the faculty of omit- ting the whole or a part of the sacramental penance. QUESTION 5. JFhat is the meaning of these words, sometimes found in Bulls of indulgences, de pænitentii injullctis, to u'hich are frequently added, et injungendis? First, they refer to the remission of the sanle punish- ment which the penance inlposed would have remitted, in accordance with the rigour of tlle Canons. Secondly, these expressions, on the testin10ny of Suarez and of .Father Theodore of the Iioly Ghost, are not found ill any Bulls granting plenary indulgences; yet, in the opinion of our adversaries on this point, inchùgences of Ithis kind only can authorise the omission of the sacra- mental penance. Thirdly, tllf> Pontiffs, perceiving the 'abuses of these formularies, have suppressed them, and Inever nmke any actual use of them. )Iany, on the COll- Itrary, recommend the imposition of a salutary penance, lccording to the nature of the sin; "injunctâ, pro modo 'ulpæ, salutari pænitentill." IIence, no advantage in 'ayour of the opinion we have been opposing can 1)(> lerh-ed from these ancient formularies. For further ,nformation on this subject, "\ide Collet. num. 39; ancl 'he Theology of Rouen, 1. 9, p. 3J-1. ARTICLE II. EFFECTS OF I D[,LGEXCES WITH REGARD TO THE SOl'LS OF TIlE FAITlIFlL DEPARTED , In this subject, three topics naturally present thenl- rIves for e amination. first, can all indulgence be Ipplied to the dead? Second, the n1anner ill which the ea can acrificr his own salvation to mve others; in this, charity begills with ourselves; hut, ex- cept in e treme necessity, to prcfer our neighbour's iu- terest to our 0" n, is a tratt of gcncrosity. ,r e arr not always bound thereto: justice allows us to think of ourselves first; and this kind of charity i not irrcgtùar ; for such is the interpretation of the a.xionl: "Charita:; bene ordinata incipit a semetipso." But hc who forgets 36 TREATISE ON INDULGENCES. hinlself in order to assist his neighbour, performs an nct of heroism beforf\ God and nlan. 2. Our own interests will suffer no detriment here. from; for if, on the one hanel, we lose the remission of the punisbnlent we must one day undergo, on the other we acquire, by this devotedness, new merits, which will elevate our thrones in the mansions of eternal blis::;. The din1Ïnution of punishnlent in purgatory is infinitely sur. passed by the increase of glory and happiness in heaven. 3. 1Ioreover, the souls whose delivcrance we have thus accelerated will not forget us in the presence of God, but will return us a hundredfold for what we have lent them. Urgent rcasons, therefore, excite us to havl pity on the suffering souls in purgatory, anù to apply to their assistance as 111auy indulgcnces as we are able. Nevertheless, it would be unjust wholly to neglect ourselves to assist the dead. Almsgiving, when indis- creet, becomes prodigality. 'Ve n1Ìght, therefore, gain equally for ourselves and for the dead such indul- gences as are capable of this double application. 'Ve n1Ïght also, by means of secondary intentions, apply these indulgences to ourselves directly, and de- sire that the fruit thereof be applied to a certain soul, in case that we ourselves need it not; but by this par- simonious method we should lose the merit of those acts of pure charity spoken of above. CHAPTER V. HO'V INDULGENCES ARE DIVIDED. IXDULGENCES may be divided into, 1. Plenary and partial. A plenary indulgence remits the whole of the temporal punishment due to sin; so that he who gains it perfectly, and receives its full application, is entirely cleansed and purified before God. Al1l1 if he dies in this state, his adn1ission to heaven is instantaneous. In COYDITIONS REQUIRED. 37 the BuUs of the Popes indulgences are variously called plenary, more plenary, and most plenary; not becaust" they are less or greater in themselves, but on account of the privileges attached to thenl, such as the faculty granted to confessors of absolving from cases reserved to the Holy See, fronl censures; of dispensing" ith irre- gularities, of conlnluting Vo" s, &c. A partial indulgence ren1Ïts a proportionate part only of the tenlporal punishment due to sin, as forty (Jays, a hundred days, seven years, ten years, &c. of the penance which he would hayc been required to undergo according to the ancient Canons. 2. Indulgences are temporal and perpetual. A tern... poral indulgence is granted for a certain tinle only, and expires with that term. A perpetual indulgence exist:-1 until positively revoked. 3. Indulgences are local, real, and personal. Local, are those attached to certain places; a8 to a particular church, chapel, or altar; so that to gain thenl, it is necessary to visit the place, and there perform the conditions required by the ternlS of concession. Real, arc those attached to certain portable object , a crosses, rosaries, nledals, _\gnus Dei8, &c. If the ohjccts bc not portable, the indulgence is local. Personal, ar{> those attached to one or several per- on , such as those granted to confraternities, which the members can gain, wherever they may be, by per- fonning the requisite couditions. CIL\PTER VI. CONDITIONS REQUIRED :FOR GRANTI G INDULGENCES. Two conditions are nece :sary, that an indtùgence be \alidJy granted-jurisdiction, and ajust cau....e. In two 38 TREATISE ON INDULGENCES. articles we shall treat of the jurisdiction and necessary cause for the valid concession of indulgences; in two others we shall shew how to ask for an indulgence, and how to accredit it; and finally, we shall speak of the length of indulgences. ARTICLE I. OF TH05E WHO HAVE THE POWER OF GRANTING INDCLGENCE::;. It is certain that the power of granting indulgences belongs not to the sacerdotal or episcopal character, but to sacerdotal or episcopal jurisdiction. No one can loose or absolve but by real jurisdiction, any more than a private person can validly distribute the public pro- perty, when its administration is confined to the magis- trat or prince. But to grant an indulgence is to ab- solve or loose the sinner from his guilt, and to take from the treasure of the Church wherewith to satisfy the justice of God. Therefore he who grants an indul- gence ought to have a true and real jurisdiction. Hence it follows, that the power of granting indul- gences appertains to those who are charged with tlw governnlent of the faithful, and with the distribution of the spiritual goods of the Church; in other words, to the Pope and the Lishops assembled in Council, or dis- persed throughouL the world. Partial or plenary indulgences can be granted to the faithful by a General Council, over which the Pope pre- sides in person, or by his legates, or which he approves of as æcumenical. The Pope of himself can also grant them, because his jurisdiction is universal. Can the Bishops by Divine right perform in their dioceses what the Pope can in the whole Church? l\Iany theologians maintain that they can; allowing, however, that this power is subject to thp Pope and the POWER OF GRAJS'TIJS'G. 39 Canons, and can be restrained by them at pleasure. Others, on the contrary, with St. Thomas (Supp!. Qu. :?6, art. 3), say that the treasure of indulgences being conlIDon to the whole Church, the Pope alone can dis- pcnse it within reasonable limits; and tbat the Bishops cannot exceed thc quantity granted by His Holiness. These two opinions do not really differ so luuch as it would appear. However this nmy be, it is certain that the Fourth Council of Lateran, in 1215, decreed, Canon 62, that Bishops have the power of granting indulgences of forty days only, excepting the single case of the con- secration of a church, when they are enlpowered to grant an indulgence of one year. )Iany theologians, contrary to others (Collet, t. I, p. 90, edition of lï59), think that this prohibition ob- tains in foro externo alone; because the Council of Lateran speaks of public indulgences only. According to this, a Bishop might apply to his penitent in the sacred tribunal more than forty days' indulgence, or even more than a year's indulgence, if he judged it ex- redient; not on1Ïtting to impose a suitable sacranlental penance. At first sight this opinion appeared to us "cll grounded; hut, upon more mature deliberation, we think othc1\\ ise. "e judge it false: first, because it ill agrees with the Lateran Council, which restrains, without any dis- tinction, the power of llishops regarding indulgences: SPcolHlly, hecause after the general definition of an in- dulgence, it is difticlùt to understand an indulgence in foro inferllo: thirdly, hecause if a Bishop could grant in- dulgellce in this lllallner, notwithstanding the canon of the Council of Lateran, his power would not be limited; and he might delegate it to simple priests, to be exercised in foro in tern 0, and recour e to Rome would be needless. II R . Y ST. 'i' .RY'S COLLEGE 40 TREATISE ON INDULGENCES. If several Bishops be ass lnbled at the consecration of a church, they cannot together grant a greater indul- gence than one alone; nor could a provincial, or even national Council grant more; for the Council of La- teran does not distinguish between Bishops assembled and Bishops dispersed. An indulgence attached to a work by a Bishop, in an indefinite nlallner, Juay be gained until revoked. But his successor could not attach another indulgence to the same work, so tbat n double indulgence might be gained. ::\lany other results follow fronl the power of grant- ing indulgences appertaining to jurisdiction, and not to character. 1. This power can he delegated; for it is u principle of both canon and civil law, that an inde- pendent authority can be delegated to another validly. The Pope can appoint a laic delegate: but BishoI)S can appoint an ecclesiastic only as delegate, a cleric at least is required by the canons. 2. A Bishop canonically elected and installed, although not consecrated, can grant indulgences of himself, or by his delegate. 3. A Bishop in partibus injidelium, or a 111erely titular Bishop, or a Bishop who has resigned, cannot grant indul- gences, because he ha no flock to govern, and because he has, consequently, no jurisdiction. 4. A :Bishop can grant indulgences to his own subjects only, because ovcr them alone has he jurisdiction; but if he attached an in- dulgence to a church, chapel, cross, altar, &c" strangers visiting the place or object could gain the indulgences equally with the inhabitants of the dioccse, according to the COlnnlon opinion of divines. 5. Several Bishop assenlbled for the consecration of a church, grant, per modum unius (in common), a year's indulgcnce for that ùay, and forty days for every anniversary, although all absent on it ; because it is so decreed in the canon POWER OF GRANTING. 41 law (Decretal. lib, v. tit. 3H, cap. 14). The words to be used are those of th(' G d canon of the Council of Lateran (Decretal, lib. v. tit. 3H, cap. 15). For the :same reason, if several Bishops assist at the consecration of a church in a diocese of which the see is vacant, they can grant the same indulgences as if the see wcre occu- pied; because there is no exception. G. A. Bishop absent from his diocese can grant indulgences to his flock, because he has authority over it. 7. Episcopal and archiepiscopal coadjutors, even with the title of succes- sion, cannot grant indulgences, because they have no jurisdiction. 8. Archbishops, Primates, and Patriarchs are enabled to grant the sanIC indulgences as Bishops to the dioceses of which they are titular; and also in their own resprctive provinces; although not luaking their visitation. They could grant indulgences already granted by the Bishop for the same thing, and thus confer the privilege of gaining a double indulgence (}-'erraris, Indulg. art. :!, no. 18). D. Cardinals, by a custom which has obtained the force of law, grant a hundred days' indulgence in the churches of which they are titular, when they celebrate therein on solemn fes- tÌ\-als. 10. Legates a latere, Nuncios, and simple Legates cau grant, in the places under their jurisdiction, an in- dulgence of scven years and seven quarantines for evcr, , attached to Ii church or chapel, anù any num )l'r of days not exceeding a year, for any work of piety (Ferraris, Legatus, no, 4G). This faculty is not exercised in France, 1 except in a special delegation, as that of Cardinal Caprara, in 1 () I. 11. 'Yithout a special delegation on the part of the Bishop, it docs not appear that Yicars-general, although participating in the episcopal jurisdiction, can grant inùulgences. This is the opinion of many theolo- 1 [cmoires ùu Clergc, t, \ ii, p, 1429. 42 TREATISE ON INDULGENCES. gians, cited by Ferraris (Indulg. art. 2, no. 29). In practice they never can exercise this faculty. Capitulary Vicars-general have still less right to claim this power. Abbots, exempt or non-exempt,l provincials, visitors, and generals of orders, can never grant indulgences, unless they have obtained an apostolic brief which confers this faculty; in which case they act as delegates. Sinlplc priests, whether parish-priests, archdeacons, penitentiaries, or others, cannot grant inllulgences, ex- cept by delegation. The Grand Penitentiary of the Pope is excepted; who ex officio can grant a hundred days; but his title being an cclesiastical right, he merely acts as delegate. QUESTION. Can tlte Pope and Bishops gain the indul- gences wltich tlleY themselves grant to the faitJiful ? The only reason for doubting this would be, that no one can exercise authority over himself. N ever- theless, it is generally allowed, that he who grants, may also gain, the indulgence. The object of jurisdiction is the general concession of indulgences, under certain conditions; by the performance of which, the indul- gence may be gained by any person to whom it is applicable. The Pope and Bishops are not excluded. In gaining the indulgence they grant, they exercise no more jurisdiction over thenlselves than by confessing to a priest, of whonl they have approved. ARTICLE II. OF THE CAUSES "FOR WHICH INDULGENCES MAY BE GRANTED; ASD OF THE PROPORTION BETWEEN THE MEANS AND THE END. The power of granting indulgences comes from Jesus I The letters of affiliation given by monasteries to certain piOU8 persons, who are desirous of participating in their 8atis- CAUSES FOR GRANTING. 43 Christ; thc Popc and the Bishops are its depositaries, and not its luasters, as they would bc of a purely eccle- siastical law. If, therefore, they depart from the rules of prudence in the exercise of this power, if they act without reasonable cause, they abuse their authority, sin against their ministry; and God "ill refuse to ratify thit; concession, as He will the sacranlental absolution given to a badly-disposed penitent, or the dispensation frOln a 'ow given without a lawful cause. All divines agree that the causc for granting an in- dulgencc nlust bc sOlnething pious and agreeable to God. Bellarluin (De Indulg. lib. i. cap. 11) distin- guishes the end, which ought to be pleasing in the sight of God, and works proper to attain this end. 1. The end must be pleasing in tlte sight of God. If tbe Sovereign Pontiff, in granting an indulgence, seeks sOlnething more agreeable to God than the penance to he ren1Îtted by the indulgence, he evidently acts for tbe interests of his Iaster, Christ, and may safely be termed a prudent and faithful steward; otherwise he would squander the treasure confided to hinl. The remission of the punishment due to sin cannot be proposed as the sole end: this would not be offering conlpensation to God; it would be acting without cause. If such an indulgence" ere valiù, it would be lawful to remit the whole of the temporal punishnlcnt due to sin, with that solc motiye, and this in all possible cases; which is ahsurd. A purely temporal end cannot be proposed, such as to gain nloney; for it is evident that no compensation woulù he offereù to the Divine justice for the claims it f.'1ctions and merits, ha\ e neyer been looked upon as grants 01 inùulgence , nor acts of jurisdiction, It i:i merely an association of prayers and 81Úritual gooù work . 44 TREATISE ON INDULGENCES. would relinquish. Th Council of Trent desires that spiritual graces should he granted, not only gratuitously, but also in such a manner that the world nlay be con- vinced that the consideration of tenlporal interests does not enter into the gift. The ends for which indulgences may be granted, are: 1. The conversion of infidels, the extirpation of here- sies, the exaltation of our holy lother the Church, and peace and concord among Christian princes. These are the ordinary intentions for which the prayers required in the Papal Bulls ought to be offered. . The increasf' of piety mnong the faithful, whom the prospect of gain- ing indulgences excites to frequent the sacranlents, to keep a stricter watch over themselves, to correct their faults, and live more holily. These are the ends ordi- narily proposed by the Popes in their nunlerous grants of indulgences, and particularly during the solenulity of a jubilee. 3. The construction or restoration of a church, the foundation or support of an hospital or poor-house, or of certain religious houses, conducive to the honour of God and His Saints, to increase the piety of the faithful, to excite them to works of charity, use- ful to their neighbf'ur and meritorious for themselves; for these cases ar evidently agreeable to God. 4. A tenlporal end lllay sometinles be proposed, hut which is indirectly spiritual, as to obtain the cessation of a public calamity; for it is praiseworthy to ask it of God, and consequently laudable to excite the people thereto, even by proposing indulgences to be gained. 2. The works proposed must be calculated to attain this end. For, although the end be good, if the 111eanS of attaining it be inlproper, it would not be a wise admin- istration of the spiritual treasure of the Church; for in- stance, if great indulgences were granted to a person for CAUSES FOR GRAXTIXG. 45 reciting a sllOrt prayer for the conversion of the world, or for the alms of a shilling towards the construction of a church, the nleans would be disproportionate to the end. It is not, ho\\ ever, necessary that the pious work pre- scribed be as atisfactory in itself as the penancp re- mitted by the indulgence; otherwise it would no longer be a remission hut a comlllutation of the penance. It is not even necessary that it be painful; it uffices if it be proper for the attainment of the end proposed. For instance, to kneel before tbe Pope wben giving his solenln blessing, or before a Bisbop empowered to give the apostolical benediction, is certainly not very painfu1, but it is calculated to inspire proper respect for tbe IIoir See, and due '\"eneratÍon for Christ's vicegerent on eartb. Such an end is of sufficient" eight in the eyes of faith, and the external act of veneration is adapted to tbe at- tainnlent of this end; no one ought, therefore, to be fiurprised tbat for this action, so sÏ1nple in itself, great indulgences af{ granted. '\1lCll an indtùgence is granted to aU the faithful in general, or to an entire class or numerous body, the wor1.. l)rescrihed may be triflin in each individual, re- latively to the end proposed, whilst the whole may be a proper means; in which case, the indulgence cannot be said to be granted without sufficient reason. Thus it is very little for one person to say fi'\"e "Our Fatber's" and five "Hail Iary's" for the conver iOll of infidels, for the extirpation of heresy, &..c,; but if a great number perform the same acts, this multitude of little prayers becomes a considerable ohject, and the disproportion hetween the end and the nleans ceases. Sometimes not even any new wor1.. is requisite, but the indulgence i granted for past actions, in order to shew the esteenl of the Church for such works, and to 46 TREATISE ON INDULGENCES. excite the faithful to the performance of the like. In ancient times indulgences were thus given at the recom- mendation of the martyrs, without requiring any thing of those who received them; and in the present days many and great indulgences are granted at the hour of death to those who during life practised sonle particular devo- tion, or rendered some special service to the Church. The proportion required between the end and the means is not to be determined with a mathematical pre- cision, but by a prudent moral estinlate. :K ever is it the province of the faithful or of simple priests to pro- nounce upon the validity of the reasons for which In- dulgences are grantecl; this should be left to the pastors of the Church. I-Ie who pretends to grant more than he can, if the grant be divisible, really grants all that is in his power. If, therefore, the cause is not really proportionate to the indulgence, it follows that the indulgence cannot be gained to the whole of the extent announcecl; but a part proportionate to the cause will be gained, if the conditions be fully complied with. Thus, instead of a plenary indulgence, it will be but partial; an indulgence of seven years may, perhaps, be of seven weeks or seven days; but hOWeyel small it may really be, if looked upon with the eye of faith, it will appear exceedingly great. For the peace of timorous consciences, it is well to observe, that where want of cause renders the indul- gence Dull, the privileges which acconlpany it, such as the power of absolving in reserved cases, of dispensing from irregularity, of commuting vows, &c. are neverthe- less valid, accor ng to the opinion of all divines; for the concession of these privileges depends solely on the will of the Superior; whether given with or without ASKIXG FOR IXDULGENCES. 47 (,RUSC, they are equally \alid. :\Iuch more would this holl! good, if the (lin1Ïnution of the indulgence arose from want of sufficient cause. ARTICLE III. TilE I.AXXER OF PROCT:RIXG AXD ACCREDITIXG IXD[,LGE C&. To procure indulgences, two things are commonly requisite,-to ask for them, and to procure a certificate of their authenticity. SFCT. 1. On asking for Indulgences. To obtain indulgences, we n1ust apply directly to the Superior who has the power to grant them, or to his delegates. Bishops can easily obtain apostolic induIts, conferring on them more or less extensive powers, in this respect: consequently to them ought the priests of a diocese to apply. ) The late 1'1. Pidoll, Bishop of)Ians, obtained in 1803, from Cardinal Caprara, legate a latere, the faculty of establishing in his diocese several confraternities, of which we shall speak in the third Part of this Treatise. 1\1. de Ia l\Iyre, his successor, by an indult of July 3, 182-1, obtained the power of establishing, personally or by his grand-vicars, in all the churches of his diocese, for the spac{' of ten years, confraternities of the Sacred I Heart, of tbe Blessed Sacran1ent, of the Rosary, and of tlw Scapular. The power of forming the last two con- I fraternities was to devolve to the Dominicans and tlw Carn1elites, as soon as they should he re-established; becau e this prÏ\ ilege is peculiar to these orders. This clause was forn1ally inserted in the iudult obtained by l. de Ia :\Iyre. Except in the case of induits or particular rescripts granted to a llishop, application TI1ust be D1ade to Rome : for all plenary indulgences, and also for all partial ones 48 TREATISE ON INDULGENCES. excecding forty days. A petition to His IIoliness is drawn up and sent to Rome, to some person who will be willing to present it to the prelate charged with this office, and to obtain the grant. If it be addressed to the Pope and sent direct by post, it may possibly be answered; we, indeed, know cases of it; but it is a liherty which no one ought to take. To proceed r gular1y, the petition ought first to be prescnted to and signed by the Bishop or one of his grand-vicars, otherwise anyone might solicit and pro- cure indulgences; this, however, is not always necessary. Inconveniences are avoided by its being required that the letters from Rome be subnlitted to the revision of the Ordinary before being put into execution. Every grant of indulgences is essentially gratuitous; and of this the Council of Trent forms a special precept (sess. 21, cap. 9). But the trouble, the care, and the labour of those who expedite it; the expenses, the jour- neys to and fro of the agent employeù, ought to be compensated; this cannot be expected to be done gra- tuitously. The expense of obtaining an indulgence is now greater than in fonner times. The surest means of succeeding in an application, is to have some cOhfideutial person in Rome, who will take all the necessary steps. Priests can scarcely use thi method, because few have any acquaintances in RODle, and they would not know to whom to address them- selves. As all Bishops have their correspondents for the affairs of their dioceses, it would be more expedient to make use of their agency, if they will allow it: but the expenses must be borne by those .who solicit the indulgence. 'Ve have frequently been asked how to write to the Pope, and what is the proper form of the petition; and ASKING FOR I DULGENCES. 49 perh'1ps the sanle question has been asked in other dioceses. 'rethink the most satisfactory method of answering such interrogatories, is to give a model peti- tion, which it will be necessary merely to copy. Those who need not this assistance, we hope will pardon this minute Jetail, for the sake of tho:sc whom it lllay benefit. J[odel of a Petition to the Pope to obtain an Indulgence. " BEATISSDIE PATER, " Rector parochiæ vulgo dictæ N.X. diæcesis N ,N, in Galliâ, ad pedcs Sanctitatis vcstræ dcvotissilne procumbell! , hun1Ïlitcr cxponit parochianoß suos erga Beatissimmn Virginelu 1\Iarimn janl pie esse affectos, ct probabile sibi ,ideri pictatenl illorum magis ac magis augeudmn fore, si quædam indulgentiæ ipsis præba- n'ntur lucrmlllæ: quapropter a Beatitudille vestra sup- pliciter eftlagitat facultatem ad tres annos duraturam, helledÏcendi parvas cruces, numismata, coronas preca- toria , in honorenl dict'C Beatæ )lariæ Virginis peractas, cum applicatione indulgentiarum Sanctæ Brigittæ n un- I cupatarull. " Die mcnsis anni 184 . " N.N." In the same manner a petition luight be drawn up for a confraternity in honour of the Blessed' irgin: if the petition be for a confraternity of the lllessed acra- ment, or of the :Sacred IIeart, reasons cOllfornlable to the subject of this request should be adduced. It is thought by sonle persons that petitions for in- dulgences may bc sent to the Congregation of Indul- Igenccs at nome, by writing to the Cardinal-Prefect of It at congregation, This advice is given by Collet, p. 392. But it is tITOlleOUS; the Congregation of Indulgences is D 50 TREATISE ON INDULGENCES. charged with the examination and the resolution of dif- ficulties 011 this point; but it has no jurisdiction to dis- pense the treasures confided to the Church: whenever these decisions suppose an act of authority, the Con- gregation presents them for the approbation of the Sove.. reign Pontiff, before publishing them. This we ourselves learnt, in 1825, from an influential prelate in the court of Rome. SECT. 2. .Authenticity of Indulgences. A person obtaining from Rome a faculty to apply indulgences, ought first to present his rescript to the diocesan, or one of his vicars-general, to obtain the registt'ation of its authenticity. The letter is signed by the Bishop or a grand-vicar, sealed with the episcopal seal, and its use in the diocese permitted. I It is ordained by the Council of Trent (sess. 21, cap. 9), that all indulgences and other spiritual graces! granted by the Holy See be examined by the Bishops of the places, assisted by two of their chapter, and pub- lished at the proper time by them alone. This regu- lation, with respect to the two menlbers of the chapter, is not adopted in France. But Bishops will allow no indulgences to be published in their dioceses, nor facul- ties obtained from Ron1e, the authenticity of which has not been recognised and certified by them. This is a very wise measure, prescribed by the Council of Trent, confirmed by practice, and taught by Benedict XIV. in his excellent treatise De Synodo Diæcesand, lib. xiii. cap. 18, n. 12, 13. It tends to prevent the introduction of false indtùgences, and confines real ones to their pro- per districts.. Hence it ought to be observed. Every indtùgence, therefore, ought to be rejected as apocryphal when an authentic rescript, or authorised ACTIIENTICITY OF INDULGENCES. 51 copy thereof, Rubscribed by the diocesan or b)'I' his vicar- general, cannot bc "hcwn. Better is it to reject a trur Bud real indulgence, than be exposed to the danger of using false ones. One of the laws of the Church of :\Iilan, cited by 13cnedict XIV., forbids to be recognised as authentic, copies of rescripts authorised and signed by the Bishop or his ncar-general, unless the episcopal seal also be attachcd. It is certainly tbe most secure method, and every Bishop has the power of enforcing it in his own diocesc; but '\\ (" cOlÙd not presume to assert that such a formality is absolutely requisite under pain of nullity; for our own part, we are inclined to think that tllP signature suffices. A real and true in- dulgence, the title or rescript for which has been lost, or does not contain every formality, wOlÙd still be valid before God, although a priest could not preach it, nor a Bishop authorise it. As for those induJgences whose titles disappeared during the Reyolution, the only remedy is to obtain ne" grants. Gregory XV. and Urban YIII. recalled in 1622 and 1631 all yerbal privileges granted to religious orders. The extent of this revocation has been disputed, as well a the validity of all viva voce concessions since granted. It is the general belief that personal privileges thus granted, and that all faculties, c\en such L are not personal, given by the Pope without patent, are ,alid if authentically attested by an officer of the Papal court. It is in this manner that indulgences are ordinarily I granted, for the Pope signs neither rescripts nor in- dlÙts; a Cardinal or prelate attests under his signature and seal, that in buch an audience His Holiness was pleased to accede to such and such a delnand. Bishops ought not to permit to be published, in any 52 TREATISE ON INDULGR CES. part of thcir sees, those indulgences whose eTIstence is not proved by a patent of this nature, or by a copy thereof duly witnessed, as we said above. But with respect to indulgences granted by the Pope to the entire Church, it is not requisite that each Bishop should see the autograph, or have a copy containing the ordinary marks of authenticity; if they find the Papal decree in the Bullariull1 printed at Rome, this will war- rant their publishing the indulgence. l\Ioreover, the faithfulll1ay gain the indulgence as soon as it C0111es to their knowledge, provided the conditions be complied with. This appears to be, and is generally considered to be, the intention of the Pope. "'"hen Bishops obtain from the Holy See the faculty of granting indulgences, or of establishing confraternities in their churches, they ought not to act without gi ,-ing letters patent signed and sealed by themselves, nor with.. out publishing the apostolic indult by which they act; otherwise these grants would not bear the marks of authenticity. In the first place, indulgences given with- out letters ought to be rejected, by reason of what has just been said; and in the second, letters making no lllention of the indult would prove nothing, becausf' of himself the Bishop has not the power he thus uses. This was our opinion before our journey to Rome, and was there confirn1ed by a distinguished prelate, whom we consulted on this point. Grand-vicars can neither grant indulgences nor establish confraternities ill the Bishop's nalue, nor be his delegates for tIus purpose, unless expressly men- tioned in the indult, because one delegate cannot dele- gate another, unless authorised. A Bishop being but a delegate cannot subdelegate even a grand-vicar, unless empowered so to do. This is the opinion of the doctors I LENGTH OF I DULGENCES. 53 and prelates of Ronle. In thr case in which, by a par- ticular disposition, grand-vicars 111ay be delegated, this clause of the indult ought to be inserted in the acts of concesslQn. There is reason for believing that in many diocese:'! of France, since the Revolution, a practice has been followed which ill conforms with the exactness and pre- cision required. Hence it is to be feared that some indulgences proposed to the people must he regarded as unauthentic. Clement V. (Clement. lib. v. tit. Î, cap. i.) forbad the publishing of doubtful indulgences. 'Y ould not these come under this denomination? Tbey are certainly imprudent, and perhaps null and void. ARTICLE IV. THE LE GTH OF IXDULGEXCES. Pontas, case 7, and Gamache quoted by him, as- t serted that an indulgence granted in perpetuity could hold good for twenty years only, or at the utnlost for twenty-five years, because it would necessarily cease at the publication of the succeedingjubilee. They grounded this opinion upon a rule of the Roman Chancery, which thc) n1Ìsunderstood. That they have erre(1 is evident, because their opinion is universally rejected; and in nlany places are bulls and briefs used of a lllllCh older than twenty or twenty-five years' date. .In indulgence granted for a certain ternl ceaseg at the expiration of that term, without any positive act of the superior. rrhe timc HUlst be reckoned froDl tbe date of the rescript or brief, and not from the date of its puhlication, as some inlagine. Such is the declara- tion of the Congregation of Il1dulgenccs, :\Iay It;, 1 ï 11. I An indulgence granted in perpetuity, or for an indefinite perioù, is valid until p08itivcly recalled, according to 54 TREATISE ON INDULGENCES. the law for delegate(l powers: "Decet concessum a prin- cipe beneficium esse mansurum" (Rcglùa 16 in Sexto). Thus an indulgence does not discontinue at the death of the superior, unless directly or indirectly ex- pressed in th acts of concession, as when granted (luring his })leasure ; 1 nor at the cessation of the cause for which it was granted, according to the common opinion of canonists and divines. An indulgence may be recalled by hinI who grants it, by his successor, or by his superior, with or without cause, expressly or implicitly, because a purely gratui- tous concession can always be validly recalled, even without reason; although the superior 'Would not act wisely, and would be responsible to the Almighty, yet the grace would be effectually prevented. But is it necessary that the revocation be Inanifested to those who have delegated faculties, or does its pub- lication at Rome in the ordinary fornl suffice? Passerini, Theodore of the Holy Spirit, and many other Italians, think, or seem to think, that the indulgence ceases every where fronl the moment the formal revocation is made at Rome; but the more conlnlon, the more plau- sible, and to us the more reasonable opinion is, that the revocation does 110t affect the otller parts of tlw wod(l until there known. The Pope could, if he pleased, wish, and wish effectually, that the grace should cease imnIediately in all places, which revocation would be valid; but as such a wish woul(l be unreasonable, we cannot suppose it in the Vicar of Jesus Christ. Fer- raris, although an Italian, is of our opinion (art. 4, 11, 2.) Collet gives it as the more probable (p. 150). I An indulgence granted during the pleasure of the Holy See does not die with the Pope. Ferraris, at the word I ndulg" art. iii. no. 42. CESSATION OP REAL INDULGENCES. 55 Indulgences, therefore, continue in the provinces until their revocation is known, or until it can n10rally have been known in then1. It i:::,. not, however, neces- sary that the revocation be sent to and published in every place. It would be well to add, that in tlw iln- prohable opinion, which declares that an indulgence recalled at Home ceases in all parts of the globe, the privileges attached to it hold good until the revocation has had morally sufficient time to become known; be- cause previous to this time the error is common, and common error does not withdraw jurisdiction. Some priests, exiles and fugitives for the faith, ob- tained from Pius VI., during the Revolution, many piritual prh-ileges, with the faculty of delegating other priests not stained with the oath of fidelity to the civil constitution of the clergy; but tbese aged canfessors hav- ing gradually disappeared, it is now useless to exan1Íne into the nature of their faculties. Pius VII. declared, as soon af:l order was re-established, that these priests could not communicate their powers to other priests. Cessation of real Indulgences. "1l( n a place or object to which an indulgence is ftttached morally ceases to be what it was before, the indulgence also ceases: thus, if a church be 'Wholly de:o\troyeù, or be converted to n profane purpose, there is no longer any indulgence attached thereto; but if, on the contrary, it changes its form by rl'pairs or additions, without ceasing to be a church, its indul- gences remain valid. l\Iany are of opinion that, if it be demolished and another erected in the saUle place, its I indulgences would not be lost, because, n10rally speak- I ing, it is the same church. This opinion being doubt- fu], it cannot be followed in practice. 56 TREATISE ON INDULGENCES. A church, having once appertained to a religious order, and subsequently becoming a parochial church or the chapel of a secular con1munity, no longer enjoys its ancient privileges, because its destination is no longer the same (Decree of the Congregation of Indulgences, Feb, 10, 1818). On the same principle an indulgcnced rosary, so long as it continues a rosary, retains its in- dulgences; even when, by the substitution of a new cross and new beads for those lost, the rosary has been entirely renewed, as it has not ceased to be a rosary, it has not ceased to be indulgenced. If, on the contrary, it be so broken as to consist 111erely of pieces of a rosary, it loses its blessing and its indulgences; and consequently, if the beaùs, or a great part of then1, COllle unstrung at the same time, they are no longer to be considered blessed or indulgenced. Indulgences attached to a tran8fe1.able Feast. Syh-ius, t, v. p. ;) 10; Gobat, pars 2, cap. í, no. 324 ; and Pontas, at the word Indulgence, case 6, decide that, if an indulgence be attached to a festival, without men- tion of the day-to the Feast of the Annunciation, for instance, without designating tlH 25th of )Iarch-and if the festival be transferred to some day after Easter, as frequently happens, the indulgence is transferred with it: they add, tl1at this is the most congruous. But two decisions of the Congregation of Rites, quoted by Fer- rari3 (art. 3, no. 48), one of November 3U, 16í9, and the other of June 10, 1690, lay down, without restriction, that the indulgence is not transferred, unless a clause to this effect be positively inserted in the brief of concession. But it is decided by another decree of the Congregation, of Sept. 16, 1741, that if the office only is transferred, the indulgence is not. 'Vhence we may conclude, that CONDITIONS NECESSARY. 5ï I if the office and the solemnity be transferred, the 1n- ùulgcncr is also; which appears more reasonable. In our diocese, the office is never transferred without the solemnity; but, by an inùult of Cardinal Caprara, of April 9, 1 Ù2, and an explanation thereof given by hin}, I October 9, 1804, the solemnity only of certain festivals is transferred to the following Sunday; tbo::;e of the Epiphany, Corpus Christi, SSe Peter and Paul, the pa- tron of the dioce:5e, and the patron of each parish. .A decision of the same Cardinal, addressed to the Bishop of Chanlberry, and quoted in the new Rituel de Belley, t. i. p. 2ïG, declares that the indulgences at- tached to these festivals are transferred with the solenl- nity. The san1e favour "Was granted to the diocese of Lyons, by a rescript dated August 13, ISO.); and has been granted to the diocese of Belley also. These par- ticular grants suppose that the transfer of the solelnnity docs not necessarily draw after it that of the indulgence. Two decree of the Congregation of Rites, given by Gardellini, no. t:!9j and no. 1403, appear to except fes- tivals of patrons transferred to Sunday; but in the ex- position it appears they regard festivals transferred both as to the office and the solemnity; so that the day on which they fall is observed as a feria, if no festival oc- curs. The case then is no longer the same. CI-L\PTER VII. THE co DITIONS NECESSARY FOR GAINING I DULGE CES, A indtùgence can be granted to those only who are members of the Church; consequently those who have not received baptisnl cannot partake of thenl. But are catechuIIlells, justified by perfect charity, susceptible of D2 58 TREATISE ON INDULGENCES. them? According to many divines they are, because belonging to the soul of the Church (Ferraris, art. 2, no. 38) ; but for the most part they are not, because they have not, to use the expression of the Council of Trent (sess. 14, cap. 2), entered the Church by the gate of baptisn1, and are not subject to ecclesiastical jurisdic- tion. Therefore they can receive an indtùgence per modmn suffragii only, and not per modum absolutionis. As there are now no catcchunlens in tbese countries, tbis controversy is useless with regard to practice. But to speak of the conditions required for the valid gaining of an indulgence: they may be reduced to the dispositions of the person, and to the good works pre- scribed. ARTICLE I. DISPOSITIONS REQUIRED IS HDl WHO WISHES TO GAIN AS INDULGENCE. Two dispositions are indispensably necessary in all who are desirous of gaining an indulgence: the state of grace, and the formal intention. SECT. I. They wllO wish to gain an Indulgence must be in a state of grace. 'Ve said above, that it is not always necessary to be in a state of grace to apply indulgences to departed souls; but the case is different when we wish to apply thenl to our own souls. As an indulgence never remits the guilt of mortal or venial sin, but only the ten1poral pUllishnleut thereunto due; and as this punishment cannot be remitted as long as the soul is stained with sin; it follows that a state of grace is necessary for the - application of å. plenary or a partial indulgence. All di- vines allow, that it is not necessary to perfOl'lll in a state DISPOSITIO S REQUIRED. 59 of lnnoccDc(\ all that is required; but the soul must he in that tate w hell performing the last act required; for it is then that the effect of the indulgence is applied. For instance, if an indulgence be attached to the act of visiting seyeral churches, it suffices if the soul be recon- ciled to God before visiting the last. All the preeecling acts may he consiùered as a preparation for regaining God's fayour, and thus will be uh'Teeable to lIin1. There is, therefore, no reason why thf' first actions may not contribute towards obtaining the benefit of the indul- gence. QUESTION 1. Does an affection to venial sin prevent the gaining of the indulgence? It does not obstruct the gaining of an indulgence, so far as respects the mortal sins already ren1Ítted, or eyen to venial sins for which there is a true contrition. I t is certain, and allowed on all hands, that an affection to one or 1nore venial sins does not hinder the remission of the punishment and guilt of other mortal or venial sills; so that there is no difficulty in this respect. But the indulgence would not, in such a case, be plenary; because those venial sins for which an affection is re- tained are not forgiyen; anù consequently the indul- gence canllot cancrl the pUllishnlCnt due to thenl. QUESTIO 2. Does he receive the fruit of an indul- gence u./w, tchilst complying leit/I, the conditions, commits a t'enial sin? The nature of the fault must be exan1Ïned. If this Tenial transgression so influences the whole action as to yitiatp ih- substance, it impedes the effect of the indul- gence ; for an actioD substantially evil cannot correspond mth the intention of hin1 who grants the indulgence. 60 TREATISE ON INDULGENCES. Thus, it would not be an act of charity to give an alnls solely through vanity; whereas an act of charity, not of vanity, is prescribed." This opinion is adopted by Collet (p. 188), who considers it alone true. If the venial fault does not affect the "hole substance of the action, all agree that it does not prevent the in- dulgence fronl being gained. For instance, if a person in fasting, giving alms, or praying, pern1Ïts a lllotion of vanity to steal upon him, he sins beyond a doubt; but this motion of vanity is but accessory to the principal act, and does not hinder its effect. SECT. 2. Of the Intention necessary for gaining an Indulgence. To gain an indulgence, a huulan, and not a purely llluterial act is necessary; a real intention of gaining it is therefore required. Upon this point all authors agree. lIe who, without intending, or without having previously intended, perfornls any action to which an indulgence is attached, does not gain it. An actual intention is not required; but a virtual intention-that is, an intention which has been actual, and which virtually continues in an uninterrupted course of actions proceeding from this first intention - will suffice. Thus, if a person forms the design of gaining the indulgence attached to a cer- tain festi,Tal, goes to confession, and prays with this in- tention, but at the moment of communion does not call to nlÏnd the intention proposed in the beginning, he still gains the indulgence. There is another kind of intention, called habitual, or interpretative, -that which a person would have of gaining such an indulgence if he thought or knew of it. l\Iauy divines say that this intention is insufficient, be- cause it does not influence the act; the opposite is nlain- WORKS PRESCRIBED. 61 tained by others. See St. Alph, Liguori, lib. G, no. 53-1- 14. 1 'Ve must therefore endeavour to have at least a virtual intention. According to general opinion, this intention will serve for an entire day, without renewing it, pro- vided it has not been recalled by some opposite act. It i a good and salutary practicc, to form each morning the resolution of gaining all the indulgences attached to the ,arious actions of the day, and to apply thenl to a special purpose, to one's self, or to the soul of a deceased friend. By this determination, a person nlay conform sufficiently to the orilinary intentions of the ecclesiastical supenor. But if the superior specified a particular end to be proposed-for example, that in prayer a special request be made - the general intention of performing some pious work would be insufficient, But if his intention be proposed, without knowing what it precisely is, it is enough: God knows it, and the will is sufficiently detennined thereby. Ioreover, it is not necessary to know positiyely what indulgence is granted for this or that act, nor even to know if there be one; it suffices to have the intention of gaining the indulgence, if it has been granted, and such as it has been granted. ARTICLE II. TilE WORKS PRESCRIBED FOR GAI I G A I:\Dt:LGEXCE. It is a fundanlcntal principle, that we mu t keep I St. Alph, allows, on the authority of Salas, Bonacina, and others, against Suarez, that an indulgence may be gained although there be no intention of gaining it. "K on obstat effectui indul- gentiæ. . . . ebi in opere præstiti non habueris intention em con- scqucndi indulgcntias, Et, idetur certum, saltern i hahueris interpretati\ am." 62 TREATISE ON INDULGENCES. strictly to the letter of the grant; for all depends on the will of the superior in this matter, and according to the maxim of the canon law, "Verba tan turn valent quantum sonant," "'V ords avail but as they sound." This general observation suffices with regard to partial indulgences: but as certain works ordinarily prescribed for plenary indulgences may cause some embarrassnlent in practice, it will not be superfluous to say a few wonls on this topic, and to elucidate the difficulties which pre- sent thenlselves. These works are, confession, comnlU- nion, and prayers said according to the Pope's intention. SECT. 1. Of the Confession prescribed for gaining a plenary Indulgence. If confession were not exacted as an essential condi- tion of the indulgence, it would not be strictly necessary, even for persons guilty of mortal sin; for true contri- tion, joined to the desire of the sacrament of penance, justifies the sinner, and renders hin1 capable of receiving the application of tbe indulgence. Nevertheless, this opinion, which is admitted by all divines, can be of no great use in practice, because the sinner cannot reckon upon perfect contrition, unless it be impossible for l im to make his confession. Other- wise, confession is ordinarily prescribed. It is agreed that the clause, rite contritis et confessis, " haying duly repented and confessed," which the Bulls of plenary indulgences ordinarily contain, exacts sacra- mental confession of all whose souls are stained with grievous sin, although truly contrite. If it is impos- sible for them to go to confession, they cannot gain the indulgence. The Congregation of Indulgences, when consulted on this point by the Bishop of Ieliapore, re- plied, September 19, 1729, that n1Ìssionaries were subject COXFESSION PRESCRIBED. 63 to the rigour of this clause, equally with others; but, at the same time, a(lvised thenl to ask for a dispensation. It was applied for and obtaineù, as attested by Benedict XIV. in his constitution, Inter præteritos, December 3, 174!), sec. 6. The same disppnsation was granted in 1 ï3-1, to the Capuchin Fathers of France and Ireland, who laboured in missions amongst heretics. QUESTIO 1. Are those who are guilty of venial sins only J bound to go to confession in order to gain the in- dulgence ? It was formerly held by 1110st divines, that confession was not nece sary, because they were persuaùed that confession was prescribed only as a means of regaining sanctifying grace. IIence they concluded that it was not necessary to go to confession, either on the eve or on the day of the festival to "hich the indulgence to be gained "as attached, or even to confess at aU, pro' ided they had conln1Îtted no nlortal sill subsequently to their last confession. Navarre, Suarez, Bonacina, Collet, Fer- raris, and nlany others, were of this opinion. All agreed that if confession were prescribed as a work essential to the indulgence, it became necessary, even to those who were conscious to themselves of venial 8Ïns only, The di pute was on the true sense of the words, "rite contritis et cOllfessis." The Congregation of Indulgences declared itself, :\Iay 19, Ii;'!), to be of the contrary opinion, and decided that confession was an c"'sential condition of the indul- gence. This decree was approved of by Clement :lIII., who wished it to be every where considered as law. 'fills decision sorely aggrieyeù nlany; and a host of communities of lllOl1ks and nuns, bishops and priests, humbly entreated IIi IIolinc;;;s for a luodificatiou. 64 TREATISE ON INDULGENCES. Clement XIII. causecl the affair to be re-examined; the Congregation made it a subject of serious considera- tion, and advised His Holiness to grant, without altering his decree, a perpetual indult, which should satisfy the pious faithful. It begged that all who are accusto1l1ed to confess "eekly, 111ight, unless preventecl by gooù reasons, be IJern1Ïtted to gain all indulgences which occur simultaneously, without being obliged to confess each time, provided they be in a state of grace: of course excepting ordinary and extraordinary jubilees, for which confession would be still necessary. The Holy Pontiff adopted this advice, anù published, December 9, 17G3, an indult to this effect. A decree of the Congregation of Indulgences, of which Pius YII. approved, June 12, 1822, declares that such as are not accustomed to confess so frequently, 111ay 111ake their confession a week before the festival on "hich they purpose gaining the indulgence. A rescript of an audience of Pius VII., l\larch 16, 1805, signed Caprara, granted to the faithful in the diocese of l\Ians, the faculty of gaining all the plenary indulgences which 111ight occur at the same time, if they confessed twice only in the month, provided that they were in a stah' of grace, and that they fulfilled the requisite conditions. This rescript was granted on account of the small number of confessors, and no limit was assigned to its duration. This concession, ill conformable with the practice in .Ro1l1e, not appearing sufficiently safe, in its inclefinite use, 1\1. Pidoll wished it to be renewed; and obtained another rescript, dated April 3, 1818, expressecl in the same terms, bu for fiye years only. The sallIe favour, also for five )Tears, was granted in an indult, October 3, 1825, to 1\1. de la 1\Iyre, the successor of 1\1. Pidoll. A I' I. CO FESSION PRESCRIBED. G5 similar on<.> was obtained by I. Carron, J'ehruary i, Ib3 since which tilllC it has been fre q uently reneweù. , .. In dioceses which do not enjoy this privilege, the faithful ought to confess weekly, or at least in the week preceiling the festival to which the proposed indulgence is attached. 1\loreover, they ought to go to confession with the intention of gaining it, as confession is now considered as a prescribed work. QUESTIO 2. Can lte who goes to confession a few days before a festival, gain a plenary indulgence whicll, might occur in the interval? "r e think not; and this is our reason: by a decree, :\Iay 19, I ï 59, confession is n1ade an essential condition of the indulgence. Clement XIII. has made an exception in thi::;, but only in favour of those who confess weekly. }'or others cOlûession remains nece!ssary. But in the decree of June I:!, IS:?:?, no di pensation in this respect is made, since none is nlentioned. 'Ye see no grounds for permitting the penitent in question to gain 1110re than one indulgence, since he does not confess weekly. ome persons of credit are of opinion, that he lllay gain all the indulgences which occur during the week after his confession: we have not seen the text of the decree; but, according to the analysis given in L' Ami de la Reli- gion, t. xxxiii. p. 308, we think the opinion in foundeù. J.->crhaps it will be said, that the decree of June 12 does not confer any great advantages. It confers less than the indtùt which requires confession only twice n month, his in mense, it is true; neverth('le s, as this measure is general, perpetual, and docs not restrain the I concession of Clenlent XIII., it is of great yalue to such I as are not in the habit of confe sing weekly; for nlany cannot go to confession on the eve of the festinù, nor 66 TREATISE ON INDULGENCES. on the day itself, and thus would be deprived of the indulgence. In virtue of this decree, all who please may participate in the grace of indulgences. A decision of December 1.3, 1841, declares that aU the indulgences that occur about the same tinu> may be gained; and thus our arguments on the negati,e side of this question fall to the ground (Ami de la Religion, no. 3633). QUESTION 3. To lult'e a claim to the indulgence, is it necessary in these frequent confessions always to re- ceive absolution? In the mercy of God it frequently occurs that some privileged souls lead a life so regular, so pure, and so holy, that at the end of a few days they have nothing to accuse themselves of, or nothing which the confessor can regard as sinful. In such cases, is it necessary that they should accuse themselves of some sin of their past life, and excite in themselves a lively contrition, and receive absolution? 'Vithout doubt it may be done, and frequently with advantage, but it is not essential. In former editions we stated this as probable, but all doubt on the mat er has been set at rest by a decision of the Congregation of Indulgences of December 15, 1 41. It expressly declares tbat when a Bull or brief granting an indulgence prescribes confession as a condition, it is not necessary that penitents should receive absolution (Ami de la Religion, no. 3633). SECT. 2. Olt the necessity of Communion for gaining an Indulgence. QUESTION. May communion be received with the in- tention of obtaining certain graces for one person, and cif gaining the indulgence for one's self ? XECESSITY OF CO::UMUNION. 67 A plenary indulgence may sometimes be gained without receiving the Holy Communion. For instance, at the hour of deatb, when it is impossible to receive the Viaticunl, also in performing the devotions of the 'Vay of the Cross; because neither confession nor communion is prescribed for gaining the plenary indulgences at- tached to these works of piety. But generally the clause, vere pænitentes confessi et sacrcl communiolle refecti, is inserted at full length in the Bulls or briefs of plenary indulgences, or it is evidently understood; in either of which cases communion ib necessary. The conlnlunion ought to be offered in the intention, wllÎch should be at least virtual, of gaining the indul- gence, and should be received with all the dispositions necessary to constitute a work of piety; because it wotùd bf' absurd to say that an indulgence might be gained by a sacrilegious comnlunion. But may conlIDunion be received with the intention of obtaining certain graces for one person, and of gain- ing the indulgence for one's self? 'Ve think it nlay; be- cause for gaining the indulgence, the comulunion, and not its special end, is prescribed. The safest 11lethod , I is first to have the intention of gaining thf' indulgence, and then to nmke one or more secondary intentions. .According to the ordinary rules, the cUluIDunion ought to be made on the day of the festi,al on which the indulgence is to be gained; but by a decree of the Congregation of Indulgence , approved of by Pius YII., June 12, Ib22, already quoted, it may be made on the vigil (L' .Ami de la Religion, t. liü. no. 855; and Rac- colta, anni I b3 ï, p. xx.). There are nlauy concessions granting a plenary in- dulgence, once a montb, to those who shall perform 68 TREATISE ON INDULGENCE:::. certain practices of devotion each day of the month: and who shall go to confession and comnlunion once during that period. "r e are of opinion that all the works of piety should be acconlplished before going to communion, or, in other words, that the indulgence can be gained on that day only on which the performance of the con- ditions tern1Ïnates. Consequently it is necessary to be in a state of grace at that nlonlent. A nlonth ought to be an ordinary month, as January, 3Iarch, &c., not a space composed of fractions of time, as the end of one month with the comnlencement of the following; for the sum of these fractions of time would not be said to be a nlonth, more than seven days in different weeks would be said to compose a week. SECT. 3. Prayers ordinarily required for gaining a plenary Indulgence. The concession of plenary indulgences ordinarily expresses the condition of praying devoutly, qui pie oraverint. Frequently the intentions with which the prayers are to be said are mentioned; in which case they ought to be set before the n1Ïnd. The ordinary intentions are, i)eace and concord among Christian princes, the exaltation of our Holy )Iother the Church, the extirpation of schism and heresy, and the well- being of the Pope. If the objects are not thus deter- mined, it is sufficient to pray with the intentions of hinl who granted the indulgence. QUESTION 1. TVnat and 'WIlen are tlte prayers to be said, in order to gain the indulgence? No particuÍar prayers are mentioned as necessary; the Popes merely require that the faithful should pray devoutly. Five" Our Father's" and five" Hail Jlary's" PRAYERS REQUIRED. 69 are generally considered sufficient to fulfil the condition. Any other cqui, alent prayers may be recited; as the Lit- any of the Blesseù Yirgin, the Litany of the Holy KanIe, som Psalnls, one or two ùecades of the rosary, or the whole. If it he the custonl to recite the rosary, the whole or parts of it l11ay be offered up for the intention. But a quarter or half-an-hour's meditation or mental prayer would he insufficient; because the word prayer, in its general acceptation, signifies the recitation of vo- cal forms. rrhis course is the safest. Th words should be- :trticulated as in the recitation of the ßreyiary. If particular indulgences he attached to these ,ocal prayers, could they be gained, when conlplying with thr conditions l1ecc sary for a plenary indulgence l In former editions, it was asserted that they might; but now we are of the contrary opinion; which Suarez de Lugo, Ferraris, and others, adopt. Benedict XIY. also decided, as will be seen in the sequel, that an indul- gence cannot be gained by the performance of works already due unde-r other titles, \ person would satisfy by reciting the prayers alter- _natcly with another person; because this DIanneI' of praying is authorised by the Church. The Raccolta declares it to he a good and laudable practice, on the authority of a declaration of !>ius YII" which is an approval of a decrer of the Congregation of Indul- g('nce , \lated t'eb. 29, 11":!O, ..\t Rome the foUo\\ ing prayer is used, which serves at. least to direct the intention of other aJditional prayers, Prayer. "Penetrated with a most lively sorrow at the sight 'of my sins, I humbly offer to Thee, my dear Jesus, 70 TREATISE ON INDULGENCES. these prayers in thy honour, and for the glory and benefit of thy Holy Church. Do thou sanctify them, and render them acceptable by thy grnce. "I desire to conform with the holy intention of the Roman Pontiff, who has granted this indulgence for the good of the faithful. Relying on thy infinite good- ness, I beg of Thee to extirpate heresy from the face of the earth, to establish true peace and concord among Christian princes, in order that sovereigns and subjects may serve Thee in purity of heart, fraternal charity, and unity of holiness. " Infuse into our most lIoly Father the Pope thy Holy Spirit, defend and preserve him from all dangers. Vouchsafe, my loving Jesus, through the merits of the most Blessed Virgin :Uary, and of all the Saints of heaven, that I may participate in the infinite treasure with which Thou hast enriched thy Church, by the effusion of thy most precious blDod; and grant me this day the fruit of this holy indulgence. "By thy boundless mercy, 0 my God, forgive the punishment due to my sins, which I ought to suffer, either in this life or in tIle next. By thy assistance, I resolve to lead henceforth n penitential and mortified life. I desire also to satisfy thy justice as much as lies in my power, to fly sin with horror, and to detest it above all things as the greatest of evils, because it offends a God infinitely good, whon1 I love, and whom I shall endeavour to love, above all things, to the end of my days. Amen." The time for fulfilling the prescribed conditions, and for gaining indulgences attached to a fixed day, is, for Festivals and Sundays, from the hour of first vespers on the eve, until twilight on the festival itself; for Ferias, PRAYERS REQUIRED, 71 from midnight to midnight, according to the civil com- putation. The reason of this is, that in the Liturgy of the Church the day is thus computed. Such is the general opinion of divines (Ferraris, art. 3, no. 3ï). The hour of first vespers is that of which in Ca- tholic countries it is custonlary to ring for then1. But if the ve pers be never said in a particular place, the in- habitants must be guided by the neighbouring churches, by custom, or by the practice of the diocese, or of the cathedral of the diocese. Thus, in this town of :\Ians, he works of piety, or the prayers requisite for the gaining of plenary indulgences attached to festivals, lllay not be con1menced before three o'clock in the after- noon of tlH eve, because that is the hour of the first Yespers. As \""e pers are recited in Lent before dinner, and as the bells for them are generally rung at half-past ten, the prayers requisite for the indulgence of the following day may then be begun (Ferraris, art. 3, no. 3ï). QUESTION 2. TVould a person be deprived of the fruits of tILe indulgence, wILo, through ignorance, impossibility, or inadvertence, failed to recite these prayers, omitted a part, or wholly neglected them at the precise time, but said them a little too soon, or a little too late? If, in the judgnlent of prudent pers ll8, the omission were slight, it would not impede the gaining of the in- dulgence ; for example, it is generally admitted that the omission of one or two "Hail ::\Iary's" in the recital of the rosary would not pre\""ent the indulgence attached to its entire recitation from being gained; the 8alne may be said of the on1Íssion of one or two words in the prayers prescribed for obtaining a plenarJ' indulgence, because the conditions have been really fulfilled in the 72 TREATISE OK INDULGENCES. nlanner which the superior is supposed to ha\""e wished, and in which he ought reasonably to have wished. If, on the contrary, the on1Ïssion be considerable, by whatever accident it nlay have happened, the indul- gence would not be obtained, neither wholly nor par- tially; because it depends on the will of the superior, and the will of the superior is deterrnined by the con- ditions he has inlposed. QUESTION 3. 1'v.fay 'more than one plenary indulgence he gained on the same day? If a person be sufficiently happy to receive the full application of a plenary indulgence, he could not gain another for hinlself on the same day; unless he had c0111mitted ne" sins, and had obtained the pardon of them. Nothing is lllore eTIllel1t. But as this perfect application, through the im- proper dispositions of the soul, scarcely ever takes place, a person nlay endeavour to gain several plenary indulgences on the same day, when the works pre- scribed are conlpatible, as in the ".,. ay of thr Cross. Ordinarily one only can be gained, because comnlunion is generally ordered as essential; and no one can com- municate more than once. 'Ve rather think no excep- tion is made in favour of priests who say three ::\Iasses on Christnlas-day, or those who duplicate on Sundays, because such cannot have been the intention of the Sovereig:n Pontiff. Nevertheless, a recent decision op- poses this opinion, and authorises one comnlunion for two indulgences on the same day. There is no difficulty 'With regard to partial indul- gences attached to particular works: not only nlay se\""eral be gained on the same day, but the indulgence attached to a certain work may be gained as often as PRAYERS REQUIRED. 73 the action or work he repeated, provided it be not posi- tively mentioned in the act of concession that it may be gained once only each day. Q1.;ESTJON 4. Can an indulgence be gained hy the performance of tohat is obligatory? For instance, can an indulgence he gained, tt'/lich is attached to the Yeui Creator, &c., in reciting the Dirine office, if the intentioll, be formed? Can a penitent gain an indulgence attached to u'hat is prescribed as a penance, or to what lw is already bound to by VO'lV? Ls.ynlan (lib. v. tract. 7, cap. 3, no. 13), and many other theologians, answer in the affirmative; and their reason is, that the Pope, in attaching indulgences to these practices, does not determine the end thereof; he demands merely the substance of the action: whence they conclude, that by the same work an obligation may be satisfied, and a condition fulfilled. If such be the express wish or declaration of thp Pope, there is no doubt on the Dlatter; but when His Holiness has given no explanation, what may we infer? The common opinion is, that in this case the indulgence cannot be gained. According to the natural interpreta- tion of the bulls and briefs of indulgences, good works are prescribcd as onerous conditions ; but, en the above hypothcsis, there would be nothing onerous W'ith regard to the indulgence. All agree that a penitcnt, upon whom had been im- posed as a penance to fast for one day, would not satisfy by fasting on a day ordained by the Church; it cannot be othcrwise with regard to a fast or prayer prescribed for gaining an indulgence. In prescribing these con- ditions, the Pope, douhtle s, requires something. But what would he demand, or what would hi::) requirement lIB,.\ ST. \ l i Y'S COLLEGE ï4 TREATI E ON IKDULGENCES, he reduced to, Ly perforn1Ìng that only to which a per- on is already bound by another title? This opinion is therefore doubtful (Collet, p. 233). 'Vith regard to a- jubilee, it ought to be considered certain. Benedict XIY. expressly declares it, lnstitutio. 53, no. 7. And also in his encyclica] letter, Inter præteritos, Dec. 3, 1749, 53. The gaining of indulgences attached to these works might, however, be proposed as a secondary in- tention; because this secondary intention does not pre- vent from satisfying the obligation; and if the first opinion be correct, there would be a double advantage. Practices prescribed by the rule in comnlunities may serve to gain indulgences, because the rule does not bind under sin. A learned theologian at Rome gave us this as his opinion. The saUle may be said uf those prayers which the pricst says, without obligation, at the Benediction of the }Uessed Sacrament, of vespers, and other parts of the divine office, for such as are not bound thereto. It will suffice, in saying these prayers, to unite in the intention of the Pope, with the desire of gaining the indulgence. QUESTION 5. ltlay indulgences be gained for the liv- ing, as they may for the deade; The Church may grant indulgences which may be applied to the living, as she bas granted some appli- cable to departed souls. It is the opinion of Suarez, that in this case indulgences might be applied even per modum absolutionis J I because the living are subjects of the Church, and the Church can exercise jurisdiction over them, provided they do not place any obstacle. It is not the custom of the Church, says Cardinal 1 fly way of absólution, i. e" not, of course, from guilt, but from punishment. F.\L E DiDt;LGESCES. ï5 de Lugo, to grant indulgences applicable to the living-, unless they gain them themsel vesJ for fear of favouring their idleness. 'fherefore, as a gentral nùe, we cannot apply indulgences to the living, a3 '\\ e apply them to the dead. CHAPTER VIII. OJo' FALSE OR APOCRYPHAL IXDULGEXCES. FALSE indu1gences are those which have never been granted, or which have been granted by incompetent authorities, or which are continued to be published and practised after they have been recalled, or after tlw term fixe(l for their duration has expired. Apocryphal indulgences are those whose authenticity cannot be canonically proved, according to the rules laid down (chap. vi. art. iii.). Thus there is a real difference between false and apocryphal indulgences, although in practice it is but slight; for it is nlore lawful to publish apocryphal than false indulgences. Hut a person who shou1d endeavour, in a good spirit, to gain a purely apocryphal indulgence, would not be condemned, he indeed might gain it; whereas a person who should endeavour to gain an indulgence known to be false would be guilty of an act of superstition. It is impossible to deny, and with deep, deep sorrow do we confess, that there have been found Dlen impious enough to forge grants of indulgences; and men more ignorant than sinful, on the foundation of false docu- ments, to publish some less false indulgences. Thi8 abuse became so prevalent in the thirteenth centulJ, that the Fourth Council of Lateran in 1215, and the Council of Vienna in 1311, endeavoured to repres or at least diminish it. The Council of Trent in 15fi 76 TREATISE ON INDULGENCES. (sess. 21, cap. 9, De Reformatione) condemned the custom of asking for alms when publishing indulgences, to remove all pretext for judging that they were not given gratuitously. Hence the gratis ubiqlle, written at Rome upon all grants of this nature. For tbe same reason the Council forbad the publication of any indul- gence, the title of which has not been duly recognised and approved by the Bishop of the diocese. J\Iany Popes have disavowed, condemned, and re- yoked indulgences which have been attributed to or really granted by their predecessors. '\Ye shall here give a few general rules to distinguish whether an in- dulgence is false or apocryphal; and afterwards we shall notice those indulgences which have been recalled or declared apocryphal, by which a person may be easily deceived. ARTICLE I. RULES TO DISCER WHETHER AN IXDULGENCE BE FALSE OR APOCRYPHAL. I. Any indulgence of which the title cannot be shewn, ought, according to what we laid down (chap. vi. art. iii.), to be reputed false or apocryphal. The reason of this we have a]re'tdy given. 2. Clement VI., who ascended the Chair of St. Peter in 1342, is the first who used the wordjllbilee to signify a plenary indulgence; whence we may reasonably con- clude, that plenary indulgences in the form of jubilees attributed to Pontiffs anterior to Clement VI. are false. Consequently if the privileges attached to such kinds of indulgences be used, the acts of jurisdiction are null. 3. Clement VIII., in his Bull Quæcumqlle, Dec. 7, 1604, 9, recalled all the privileges attached by his predecessors to indulgences in the form of jubilees. If FALSE INDULGENCES. 77 any person pretende(l to have indulgences of this nature of a more ancient date than I GO-J, the privileges thereof woult} he null. 4, The Council of Trent, as we have already stated, ùecreeù, in 1 ;'G2, tbat inùulgences were everywhere to be given gratis. Pius V., in pursuance of this statute, revoked, hy a Constitution of the 2Gth of :\Iarch, I.1G7, all indulgences which nlendicant religious pretended to distrihute, Since this period no indulgences have been granteù on condition of paying money to those who grant or distribute them; so that all indulgences of this character should for that very reason be rejected as null. 5. Plenary indulgences attached to the recitation of a few words, or to an act which is in every respect trifling, may be justly suspected as false. The Holy See never grants plenary indulgences under slight con- ditions; they are granted for small things at the hour of death, only because of the impossibility of doing much under which the sick labour. Even then extra- ordinary piety and fervour are required to conlpensate for the want of external works. These rules are substantially contained in the great work of Theodore of the Holy Spirit. Theodore of the Holy Spirit, who is well acquainted "ith the subject of inùulgences and with the practice of Rome, fi:ò\surcs us (pars 2, cap. 4, 2 et se'],) that, not- "ithf'tanùing diligent research and invf'stigation, he hag heen unahlr to discover a partial indulgence of more than twenty years. Thosr who e titles and acts he had seen, from the fourteenth century to his own time, the middle of tlw eighteenth century, corresponded to the penitential canons, anù were frOln five to twenty years. lie doc not deny, however, as we proved (p. 53), that there are some of greater length; and no one would be is TREATISE ON INDULGENCES. warranted, by this sole reason, in rejecting all partial indulgences of more than twenty years. But there would be sufficient reason for diligently examining their titles, and particularly when they appeared exorbitant, as of ten, twenty, or thirty thousand years. ARTICLE II. JNDLLGENCES WHICH HAVE BEE:V DECLARED FALSE OR APOCRYPHAL, OR REVOKED, In addition to the revocations of Clelllent VIII. and of Pius Y. there are many others. Paul V., by his Con- stitution Romanus Pontifex, J\lay 23, 1606, concerning regulars, grants them a certain number of indulgences, which we shall enumerate at the end of the Second Part; and in 19 and 20 of the same Constitution he abolishes, revokes, and suppresses all indulgences, fa- \Tours, and privileges, claimed by the religious of any order whatsoever. Thus no religious oon use any power regarding indulgences, unless he has received it from Romp in an authentic form, and approved of by the Bishop of the diocese wherein he purposes to use it. A decree of the Congregation of Indulgences sanc- tioned by Innocent XI., l\larch i, 16ï8, recalls several indulgences, and ileclares others to be false, apocr)1Jhal, or null, the time for which they were granted having expired. The greater part of these indulgences being local, it is unnecessary to mention them. The Congre- gation declares all these indulgences false or apocryphal, forbids their publication to the people, and commands all loose papers, &c, l11entioning them to be destroyed, or these pretended indulgences to be effaced. Some of th indulgences contained in this decree have been since renewed and still exist, but others never have been and never "ill be revived, Pj.RT II. OF IXDULGEXCES IX PARTICUL.\R. " E do not pretend to gire in detail all the indulgenceð now in existence of whose authenticity no doubt can be raised, but we shall confine ourselves to such as are ".ithin the reach of the majority of the faithful. ,r e Rhall endeavour to furnish the clergy with the docu- ment which they Inay require for their own sati:,- t:'lction, and to enable them to answer whatever ques- tions may be put to them. """ithout cran1ping onrselYe with any precise order, we shall divide this second part into chapters for greater perspicuity. To avoid ad- vancing any thing which is not exact, we shall draw from the fountain head, from the briefs and bulls of the Popes, from the decrees of the Congregation of Indul- gences, and from the Raccolla, printed at Rome in 1t!37 with the approbation of the Congregation, which certi- fies, Sept. 30, !t)3i, that all the indulgences contained in this work are authentic. CHAPTER I. })RIVILEGFD ALTARS. A PRIVILEGED altar is that to "hich a plenary iudul. gencp is attached by th Pope, applicable to those soul for wh01n the lIoly Sacrifice is offered thereo11, either on any day, or on certain days only. This privilege DlaY be attached to the person of the priest, in which case it is enjoyed wherever the priest celehrates. 80 TREATISE ON INDULGENCES. ''''"hen Rome is requested to grant a privileged altar, it must be stated whether a personal privilege is de- manded, which is generally granted for only three days in a week, or a privileged altar for a church. In this case the altar must be specified; or if not, and the privi- lege is granted, a clause is inserted at RODle, that the altar should be designated by the Bishop. 'Vhether the indulgence of privileged altars be an ancient custom, is disputed. Supposing, as some do, that the custom cannot be traced beyond G"regory XIII., nothing would follow fronl this; for, as the power of granting indulgences does exist, the Pope may vary the form as he judges proper. Examples are cited of pri- vileged altars as far back as the Pontificate of Pascal I. in 817. But whatever may be the issue of this contro- versy, let us come to practice. :Iany questions on this point have been proposed) and we shall endeavour to re- solve them in order. QUESTION 1. Is it necessary that the intention of the ltlass should he for that soul to which the indulgence is to be applied? It appears that there is no doubt 011 the point; for these words are ordinarily contained in the brief of con- cession: "Ut quandocumque sacerdos aliquis Iissam defunctorum . . . . . . pro animâ cujuscumque fidelium defunctorum, ad præfatum altare celebrabit, anima ipsa de thesauro Ecclesiæ per modum suffragü indulgen- tiam consequatur; ita ut Domini nostri Jesu Christi suffragantibus meritis, a purgatorii pænis liberetur." "That whenever a priest shall say Iass of the dead for the soul of one of the faithful departed, at tb e afore- said altar, that soul from the treasures of the Church will receive indulgence, by way of assistance; so that by PRIVILEGED ALTARS, 81 help of the merits of our Lord Jesus Christ it will be freed from the pains of purgatory." 1 In order that the indulgence shoulJ be separated fronl the intention of the :\Iass, a positive derogation fronl this c1ause would be nece:s ary, which, when not expressed, is ordinarily understood. QUESTION 2. Should the 11Iass be a Requiem Jlass, and consequently in black? 'Ye were fornlerly of opinion, in accordance with the ordinary forms of concession, and particularly in accord- ance with a decree of the Congregation of Rites of 1671, that the l\Iass ought to be a Requiem )Iass as often as the Rubrics will allow. But the Congregation, by a decision of April 11, 18-10, when reforming previous decisions, declares: 18t, that a priest celebrating at au altar privileged for every day, is not bound, in order to gain the indulgence, to use black vestnlents on days when they are allowed by the Rubrics; 2d, that a priest having a personal privilege for a certain number of ::\Iasses in the week, is not obliged to celebrate in black even on days when the Rubrics permit. The result of these decisions appears to be, that a privileged indulgence may be gained for the dead, by saying the )las8 of the day, whenever a Requiem Iass is not prescribed. It is pre cribeù for burials on all day , except doubles of the first elass, kept as holidays by the people, and the la t three days of holy week (Congr. of Rites, July 5, IG9R, and Sept. 2, li41). TIll' sanIe Congregation, by decrees of :\lay 23, June 26, and Scptelliber 1, 1 G03, decreeù that the solenln )Iass 1 }"or the better understanding of these words. refer to wha t hag been s..'lid on the manner in which indulgences profit de}Jarted souls, chap. iv. art, 2. E :! 82 TREATISE ON INDULGENCES. of the third, seventh, and thirtieth days should be cele- hrated in black; and by another decree of Aug. 5, 1662, it ordained the same for anniversaries of the day of burial founded by will. The third, seventh, and thirtieth days, as also the anniversary, are reckoned fronl the day of burial, and not fronl the day of decease. If they fall on days on which the Rubrics forbid solemn l\lasses for the dead, the body not being present, they ought to be anticipated, or trans- ferred to the first day not prohibited by the Rubrics, ac('ording to the decisions of the Congregation of Rites, }Iay 23, 1603, and December 22, 1 i 53. (}'err. at the words fissæ sacrijicium, art. 14, nos. 16, 17; Romsée, t. i, p. 13 et seq. edit. 183 , and t. v. p. 11.) QUf STI()N 3, IVlten the It/ass of tile day is said, ouglll rt prayer for the deceased to be said, according to tllr' inten- tion proposed in the application of tlte ].[ ass? This precaution, as Collet observes (t. i. p. 2H6), can- not but be useful, when the Liturgy pernÚts; but it is not prescribed in any brief or bull, nor by any decree of the Congregation; therefore it is not necessary. Such is ikewise the opil1io..l at Rome. QUESTION 4. TVhat is the meaning of the clause usually inserted in briefs for erecting privileged altars: "dum- Dlodo in dictâ eccJesiâ tot :J\lissæ quotidi{' celebrentur."1 1. Under Gregory XIII. indulgences for privileged altars were granted without much difficulty . Under Paul V. the facility was not so great: an altar privi- ]eged in perpetuity, and for every day, was granted only on condition that forty :\Iasses were said each day in that church; for one day, on condition that there were 1 Provided that, in the said church, so many r.lasses be said. PRIVILEGED ALTARS. 83 seven l\Iasses; for two days, fourteen :\Iasscs, anù so forth. A greater nUluber of Iasses were required in a church in proportion to the nUlllber of privileged days requested in each week. Such are still the general rules on this point, to which attention ought to be paid, if the concession be obtained under the forll1 et positis ponendis, or under another equivalent fornl. 'Yhen a request is made to ROll1e for the erection of a privileged altar in a particular church, the number of priests attached thereto ought to be mentioned, and at- tested by the ordinary, M decreed by the Congregation of Indulgences, January 29, 1722, and the Pope ought to be entreated to omit the accustomed clause, so that there may be no doubt as to the value of the illdulgenct:' obtained. In the briefs now granted for :France this clausp is generally omitted, at least as far as may be judged fronl the briefs we bave seen, and those which we bave pru- cured for divers churches. :l. ''"'hen the brief granting a privileged altar COll- tains the clause of a specified nunlber of )Iasses, it is of obligation under pain of nullity. The Congregation of the Council of Trent, when con- sulted on this point, answered in a decree, Septelllber 11, lfi9.t, approved of by Innocent XI., that the fixed num- ber of :\Iasscs ought to 1)c said each day. But the sanlC Congregation decided hy another de- cree, July 30, 1706, that if regular or secular prie t:-. attached to a church were ahsent for a f('w days or a fc'\\ Dlonths, sO that the requisitp number of :\Iasse could not be said, the indulgence would he suspendeù only during such period, hut not destroyed. If some of the prièsts be prevented from 8aying 'lass in the ordi- nal) church hy sickness, or on account of a festi'fal to 84 TREATISE ON INDULGENCES. celebrate, or on account of officiating at a funeral else- 'yhere, or by order of a superior, the privilege would neither be interrupted nor suspended. Such are the decisions contained in the above-mentioncd decrees of the Congregation of the Council (Collet, p. 293; Ferr. Altare privilege no. --1, St. Liguori, lib. 6, nu. 339; 'J ) quæres. .. . Benedict XIII., by his Constitution Omnium sa/uti, July 20, 172--1, grants a privileged altar in perpetuity, and for every day in the year, to all patriarchal, metro- politan, and cathedral churches; the altar to be appointed by the Patriarch, )Ietropolitan, or Bishop. .All priests, secular and regular, can apply a plcnary indulgence to the souls for whom they offer :\lass on such altars. The number of )Iasses to be said each day is not here specified; therefore the privilege does not depend upon it. But if there already be a privileged altar in the same church, this grant is null, as is exprcssly tated in the Constitution. Clement XIII. granted, September 18, 1 i59, an altar privileged for every day during seven years, to be desig- nated by the Archbishop of ::\Ialines, in all the parish churches of his diolese, in fayonr of e\"ery priest, secu- lar as well as regular, without respect to the nUlllber of )Iasses to be said in these churches (Dens, t. yi. p. -180). The saUle Pontiff extended this favour to all paro- chial churches for seven years, and enjoined bishops, abbots, and yicars capitulary, to demand the confirnla- tion of this privilege at the end of eyery seven years: the brief is dated 1\Iay 19, 1759 (Ferraris, Allure privil. no. 33). By a decree of the Congregation of Indulgences, presented to the same Pontiff, and sanctioned l\Iay 19, 1761, all priests, secular and regular, who celebrate PRIVILEGED ALTARS. 85 la:ss on All Souls' da)., enjoy thc faculty of a privileged altar; but no priest is permitted to receive a greater fee, or to accept of more than the synodal laws or the local customs allow, because he celebrates a privileged 1\lass. QUESTION 3. TVhat is implied by this other clause, usually inserted in the briefs of indulgences P u Y olumus autem ut si alias Christi fidelibus dictanl ecclesiam visi- tantibus aliqua alia indu1gentia perpetua vel ad tempus nondum elapsum duratura, concessa fnerit, præsentes litteræ nullæ sint."l JVould a privileged altar in a church render null the concession of a general indulgence obtained for this same church, without mentioning this privilege? At the request of the Archbishop of Cambrai, the predecessor of Fenelon, the Congregation of Indulgences examined this question, and issued a decree, June 13, 16i6, approved of by Innocent XI., larch 10, 16ïï, by which it was decided, that an altar privileged in favour of thc dead was not comprised in this clause, nor induJ- gences established in the sanle church for a class of per- sons, as, for example, for one or more confraternities, for a chapter, for religious, or for certain kinds of pious works performed therein, as visiting the Blessed Sacra- illent during forty hours, nor such as are granted for onCe onl).. So that only those indulgences proposed to the whole Church of Christ, whether perpetual or tem- porary, plenary or partial, arc comprehended in the abovc clause. Hence it scarcely ever applies (Ferr. ib.). 1 .. But it is our will, that if any indulgence, either perpetual or for a certain time which has not yet elapsed, has been granted to the faithful of Cluist who ,-isit the said church, these letters shall be null." 86 TREATISE o INDULGENCES. QUESTION 6. If a privileged altar be destroyed, in order to huild a new one, or if its placp be clwnged, does it lose its privilege? If the altar remains in the same church, and con- tinues to exist in honour of the mystery or saint under whose patronage it was dedicated, the privilege is pre- served, because it is still morally the same altar. Such is the declaration of the Congregation of Indulgences, September 13, 1723 . Nevertheless, Theodore of the Holy Spirit, and with him Collet, truly observes, that if an altar has been privileged on account of a miracu- lous picture of our Blessed Lady, or in commemoration of its having been consecrated by a Pope, or if it be de- stroyed by fire, together with the picture, or falls in such a manner as to lose its consecration, the indulgence no longer remains; because the object to which the indul- gence was attached has ceased to exist. In like manner, if the church be destroyed, although the altar be preserved, it loses its privilege. Such is the decision of the Congregation of Indulgences, July 1 Ö, 1 i 1 0; and it has not derogated from this decision by the decree just cited. If the altar was not designated in the brief of con- cession, but chosen by the Bishop, its title cannot be changed after it has been once dedicated to a particular saint or mystery, because the delegation is supposed to be made for once only (Ferr. Altm'e priv. no, 9). Q ESTION i. Is it necessary to say at a privileged altar the }II asses for which fees have been given on this condition? And if a priest has engaged to say more ]}Iasses than he is able, how must he act? It cannot be doubted hut tbat those :r.lasses for which fees have been given ought to be said at a privileged PRIVILEGED ALTARS. 87 altar, otherwise the persons paying the fees would be deceived. It is not allowed to say a less number of Iasses, on pretence that a plenary indulgence ought to acquit from its debt to the Divine justice that soul for whom seyeral :\Iasses have been said at a privileged altar. It is also unlawful to receive a greater sum on ac- count of the privilege; this would be a simony, which is proscribed by Clement XIII., Iay 19, 1761. Care ought to be taken not to accumulate Iasses to such a degree as to be unable to say them according to the intentions of those who require them; but if it hap- pen:'! that, culpably or not, a priest has engaged to say nlore Iasses than he possibly can say or obtain to be :ò:aid at the privileged altar, the only resource is, to pro- cure their celebration at another privileged altar, or to write to Rome and ohtain the personal privilege for as InilllY Iasses as are in arrears. At Rome, a second privileged altar is never granted to the same church, except to one of those churches where a great number of priests daily say Iass. (!rESTIO 8. Is it necessary,for the valid applica- tion of a plenary indulgence attached to a privileged altar, to confess habitually every week. or on the eve of the day on which the application is made? Is it necessary also to say the prayers ordinarily prescribed for plt:nary indul- gences ? ,V c thin).. not; for if tIris condition were of obliga- tion, the Popes would not have failed to mention it in their briefs, or to refer to what had been said in fonner briefs, by inserting the clause positis ponendis, or some- thing equh-alent; but nothing of the kind is found any where. In indulgences, as in dispensations, anù generally 88 TREATISE ON INDULGENCES, in all that regards positive right, "verba tanturn valent, quantum sonant," "words avail but as they sound." A privileged altar is a special favour, wlùch is never conferred in general concessions, and is not given by way of communication, as other indulgences. Thus a religious order, lawfully associated with another, parti- cipates in the personal favours of that order, but not in the indulgences granted for the dead, as those of pri- vileged altars (Ferraris, ibidem, no. 3). 'Vhen all indul- gences are suspended during the Jubilee of tbe lIoly Year, those of privileged altars are not cOlllprised in this suspensIon. A clause is ordinarily inserted in the brief of con- cession of privileged altars, confining the duration to seven years; and this term is conlputed from the date which the brief bears, and not from the date of its re- ception. It sometimes happens, through carelessness, that an altar continues to be considered privileged after the expiration of the period specified; and thus th faithful are deceived. CHAPTER II. INDULGENCES AT THE HOUR OF DEATH. BESIDES the indulgence granted at the hour of death to such of the faithful as have fulfilled certain condi- tions-by pious practices, by preserving certain blessed objects, or by being members of certain confraternities, or associations, - there are special indulgences, termed in articulo mortis, granted by Gregory Xl, who was elected Pope in 1370 ; by Clement VI., elected in 1342 ; by John VII!., in a letter which he wrote to tbe Bishops of France in 878; and by the Church of Rome in the time of Cyprian; and by St. Cyprian hinlself in the third age. INDULGENCES AT DEATH. 89 However, that such indulgences can and have bcen granted by the Church is certain. Before Benedict XIV., the Popes granted with facility to the ßishops the power of giving personally, or by delegated priests, the solemn blessing to sick persons at the hour of death, together with the application of a plenary indulgence. Benedict XIV., in his Bull Pia l'Jater, April 5, 1 ï --17, after an elaborate preamble, and nunlerous examples of indtùgence at the hour of death granted by his prede- cessors, decreed: ./ }, That the faculty of giving the blessing with the application of a plenary indulgence at the hour of death, conferred by his predecessors or by himself, on Patri- archs, Primates, Archbishops, and Bishops, should henceforth continue as long as they held their sees. 2. That they n1Ïght subdelegate one or more secular or regular priests to give this benediction with the ap- plication of a plenary indulgence to the dying, whether in the episcopal town, or in other parts of the diocese, according as the good of souls might seem to require; and that they were always enabled to withdraw this fa- culty from those to whom they have granted it, and to substitute others, according to their prudence. 3. That titular Bishops who arc transferred to other sees, or who are newly instituted, have not this faculty, until they have demanded and obtaincd it from the Holy See. This great Pope established a precedent by which hi;:) successors" ere led to grant it, not for three years only, but indefinitely, to all who request it, and for so long as they retain their sees. 4. He desires that the same favour be granted to inferior prelates, and abbots, who have an independent territory and jurisdiction over the clergy and people, pronded they visit, at particular tinIes, the t01ubs of 90 TREATISE ON IXDULGENCES. the Apostles, anù give an account of the state of their churches to His Holiness. 5. That this faculty does not expire with the Pope who granted it, because it is part of the essence of gracious jurisdiction, indefinitely delegated, and existing until revoked, or until the death of the person delegated. Nor does it cease to priests who have obtained it, at the death of the Prelate who has subdelegated them, or by his translation to another see. 6. That, in permitting Bishops anù Prelates to sub- delegate as many priests as they deem necessary, to apply this indulgence to the dying, they themselves are not exempted from going, when in their power, to admi- nister this consolation, particularly to the poor and the destitute. 7. That in catechising and public instruction, the clergy be assiduous in explaining to the faithful the doctrine of the Church on the temporal punishment due to sin; on the obligation of satisfyjng God's justice, by fasting, alms-deeds, prayers, and other good works; on the danger of a temerarious reliance on the efficacy of the sacrament of penance, and of a plenary indulgence at the hour of death; for it is uncertain, at our departure hence, of whatever kind our death may he, whether we shall receive a plenary indulgence at that awful moment, and whether, although the external rite be applied, we shall reap the fruit thereof, or even a part. 8. That all priests whose duty it is to assist the dying, and to apply to their souls the indulgence in articulo mortis, excite them to a sincere repentance for the sins of their lives, inspire them with sentiments of fervent love, and advise them to perfect resignation, and to accept death from the hand of God in punish- ment for their sins. The Iloly Pontiff particularly INDULGENCES AT DEATH. 91 requests that the dying should be thus disposed to receive the fruit of the indulgence. "Hoc enim præ- cipue opus in hujusmodi articulo constitutis imponimus et injungimus, quo se ad indulgentiæ plenariæ fructum consequendum, præparent atque disponant." 9. To leave nothing optional, he prescribed the fol- lowing fornlula to be used in the application of this in- dulgence. It is given at the end of the Bull, and it may not be useless to insert it here. U Pro impertiendd vero henedictione fidelibus in arti- culo mortis constitutis, applicanddque ipsis indulgentid . . . . . . . . . . . de novo aliam formulam confecimus et instituimus, quam ab omnibus in posterum usurpari præ- cipimus, mandantes hoc ipsum inculcari et injungi in apostolicis litteris, &c. "Formula igitur, quam pro impertiendd benedictione et plenarid indulgentid moribundis fidelibus applicanda, ut præfertur, in posterum adhibendam esse præscripsimus, talis est: illodus. ASS. D.N. BE!\EDICTO PAPA XIV. APPROBATUS. " Pro opporiunitate temporis servandus, ut infra in rubricis notatur, ad impertiendam benedictionem in articulo mortis constitutis, ab iis qui facultatem habent a Secle Apostolicú delegatum. " l1enedictio in articulo mortis, cum solet 'lmpertiri, post Sacramenta Pænitentiæ, Eucharistiæ et Extremæ Unctionis, illis infi1.mis, qui vel illan petierint dum ill ,sana mente et integris sensibus erant, seu verisimilite1" petiissent, vel dederint signa contritionis, impertienda iisdem est, etiamsi postea linguæ cæterorumf}uc senSUU1ìl I"S71 .f;int destiiuti, aut in delirium vel amentiam inciderint. : Excommunicatis t'ero, impænitentibus et qui in manifesto peccato mortali moriuntur, est omnino dellegGlzda. 92 TREATISE ON INDULGENCES. ({ H abens prædiclam facultatem, ingrediendo cubiculum ubijacet infirmus; dicat: Pax huic domui, 8,-c.,. ac deinde ægrotum, cubiculum et circumstantes aspergat aqud bene- dicUl, dicendo Antiphonam: Asperges me, 8fc, " Quod si ægrotus voluerit confiteri, audiat illurTt et absolvat. Si cOJ1fessionem non petat, excitet illum ad I eliciendum actum contritionis; de hujus benediction is effi- caciâ ac virtute, si tempus ferat, breviter admoneat; tunc instruet atque hortetur, ut morbi incom1Jwda ac dolores in anteactæ vitæ expiationem libenter perferat, Deoque sese paratum offerat ad ultro accept an dum quidquid ei placuerit, et mortem ipsam patienter obeundam, in salisfactionem pænarum quas peccando promerint. Tum piis ipsum verbi. eOllsoletur, in spem erigens fore ut, ex divinæ munijicentiæ largitate, eam pænarum remissionem et vitam sit con- secuturus æternam. Postea dieat .- " t. Adjutorium nostrum in nomine Domini: "IV. Qui fecit cælum et terram. Antiplwna. "Ne remlnlscaris, Domine, delicta famuli tui (vel ancillæ tuæ), neque vindictam sumas de peccatis ejus. "Kyrie eleÏfon: Christe eleÏson: Kyrie eleÏson: Pater noster, &c. " t. Et ne nos inducas in tentatÎol1cm: " IV'. Sed libera nos a malo. "f. Salvum (salvam) fac servum tuum (ancillam tuam, &c.-et sic deinceps). "IV. Deus meus sperantem in tee " ÿ. Domine, exaudi orationem meam. " IV. Et clamor meus ad te vClliat. "ÿ. Dominus vobiscum. " IV'. Et cum spiritu tuo. INDULGENCES AT DEATII. 93 Oremus, "Clementissime Deus, Pater misericordiarum, et Deus totius consolation is, qui neminem vis perire in tp credentem atque 8perantem, secundum muItitudinem miserationum tuarunl respice propitius famulunl tuum (famulanl tuam), N. quem (quam) tibi vera fides et spes Christiana commendant. Visita eum (eanl) in salutari i tuo, et per U nigelliti tui passion em et nlortem, omnium I ei delictorum suorum remissionelll et veniam clementer indulge, ut ejus anima in horâ exitûs sui te judicem pro- I pitiatum inveniat, et in sanguine ejusdem J'ilii tui ab omui maculâ ablutâ, transire ad vitam mereatur per- petuam. Per eumdem Christunl Don1Ïnum nostrum. " Tum dictam ah uno e clericis adstantihus Confiteor, c. sacerdos dicat: Jlisereatur, c. et deinde: "Dominus noster Jesus Christus Filius Dei vivi, qui beato Petro Apostolo suo dedit potestatem ligandi atque sol vendi, per suam püssimanl misericordiam re- I cipiat confession em tuam, et restituat tibi stolam primam, qURlll in lJaptismate recepisti; et ego, facuItate mihi ab Apostolicâ Sede tributâ, indulgentiam plenariam et re- nlÌssionem omniunl peccatorum tibi concedo; In nomine Patris, et Filii, et Spiritus Sancti. IV. Anlen. "Per Sacrosancta humanæ reparation is mysteriâ, I remittat tibi Olnnipotens Deus præsentis et futuræ vitæ I prenas, Paraùisi portaa aperiat, et ad gaudia sempiterna ,perducat. Amen. " Benedicat te omnipotens Deus; Pater et Filius et ! Spiritu Sanctus. Amen. . I " Si vero infirmus sit adeo morti ]Jroximus, ut nefjue I confessionis generalis faciendæ, neque præmissarum pre- ICUTJl recitandarllnl tempus slfppetat, statim sacerdos hene- dictionem ei impertiatur. " 94 TREATISE ON INDUL&ENCE . QUESTIOl': 1. Is it necessary to say the Confiteor u;hen the indulgence is given immediately after extremt unction ;> It is more safe to say it. In our ritual it is ordered, that, when the Holy Viaticun1 is given inlmediately aftel l l extreme unction, the Confiteor and }'Iisereatur are not repeated; but as His Holiness Benedict XIV. commanùsl to all delegated priests to use the formula here quoted, when giving the indulgence in articulo mortis, it appears that the Confiteor contained therein may not be omitted. QUESTION 2. lrfay this indulgence be given to persons WIlD are senseless? If, previous to their insensibility, they have mani. fested the desire of obtaining the indulgence, or if it may be presull1ed that they would desire it if possessed of their reason, it ought to he given without hesitation. Eenedict XIV. expressly ordains it, and all other authors agree with him. It is our opinion that this indulgence ought to be given whenever absolution and extreme unction are given, except when there is an evident un- worthiness. Frequently it is very probalJle that it will profit the receiver nothing; but if, in similar cases, the I sacraments are g.ven, why refuse the indulgence? I I QUESTION 3. lrfay this indulgence be reiterated during the same illness? , ' We once thought in the affirmative, but upon more mature deliberation we conclude that it may not; the reason whereof is, that the fruit of the indulgence is , - not applied except in a real case of death, so that he ! r who recovers, after having received it, profits nothing. I. Such is the móst common and best-founded opinion; it · is also confirmed by Benedict IX. and Eugene IV. I I IXDULGENCES AT DE.\TII. 95 Paul III. in granting a 8in1Ïlar indulgence to a con- Ir fraternity of the Blc :Sl'd Sacrament formed in the church of Santa l\Iaria sopra )Iinerva, uses these words: "In mortis nrticulo, etialU i nlors non sequatur. "1 Other Popes (Collet, p. 3:? ) have used the same form of l; worùs. Consequently this clause supposes that the indulgence is not gained when death tloes not ensue. Theodore of the Holy Spirit, who" as COllslùtor to the Congregation of Indulgences in I ï -13, attests that in hi time it "as granted at Rome only on condition of death: "Si tamen hac vice moriaris: alias earn tibi reseITO pro ,erro mortis articlùo." ThC' formula since given by Benedict XIV., quoted above, doe8 not decide the que tion. But RUPPOSing that it n1Ïght be reiterated, what would a second application during the same illness profit? A distinguished theologian wrote to us from HOllie, in 1 2fi, that the common practice of the several countries he has vi:sited is, not to repeat th(' indulgence' during the sanle illness. But if it be discovered that tlle sick person was not in the state of grace when the indulgence was given, it should be given lUle,v, for it upposcs true contrition, and without this condition is null. The contrary is the case wLeu the person, being in n state of grace at he mon}( n1 of applying th indulgence, hns aftcr- 'farùs illll('tl mortally; lw would receive thl.. fruit of the indulgence at the mOD1cnt of dissolution, proviùed he hud recoyereù the grace ûf God, because, being in roper dispositions, he validly receivcd the indulgence; t fruit wns suspenùeù until death. Such is the opinion of the theologian before cited; ut he does 110t gï,e it us certain. 'Ye should be in- J In dtmger of death, although death should not follow. 96 TREATISE OK INDULGEKCES. clined to reiterate the formula. of the indulgence in the case of the commission of mortal sin, for greater sc- curity. In the diocese of l\lans it is customary to apply the indulgence immediately Rfter the administration of Extreme Unction. When the sick person is at a dis- tance, one can scarcely act otherwise. If not in imme- diate danger, and if h n1ight be easily visited again, it would be better not to give the indulgence until the moment of death. Nevertheless, it must not be d - ferred until the agony or delirium, it being nluch more advantageous to apply it whilst the person is in full possession of his faculties, in order that he may be dis- posed, by the acts of piety prescribed in the Bull Pia 1rlater, to receive more efficaciously the fruit of the indulgence. QUESTION 4. Can a person receive several plenary indulgences during the same sickness? It is evident that a person nlay gain several plenary indlùgences under different titl s, as those attached to rosaries, crosses, medals, confraternities or associations, provided the conditions have been fulfilled. It is not necessary, observes St. Liguori, to know or to recollect them distinctly; it will suffice to have the intention of gaining all in their power. The same Saint adds, as probable, that the indulgence of a good death may be obtained as often as the Holy Name of Jesus shall be repeated, or by the performance of some other specified acts. These means of satisfying the Divine justice can be multiplied to any extent, because we know not what punishment is still due to our sins, and we can never entertain a certainty of having gained an indulgence to its full extent. I DULGE CE OF THE FORTY I10UR . 9i l!t;l<.:STIOX , Jr."hen, by reason of a personal indult, of a cross, medal, ð.'c" anyone nas the privilegr of a plenary indulgence at the hour of death. what is to be done to receive its application? 3Ierely to take the medal or cross in the hands or place it on the breast, to enter into the intentions of the Pope, to excite sorrow for past sins, to form acts of the love of God, and to accept of death with perfect resignation. The n1inistry of a priest is not nece8 ary that the indulgence should be valid, if the individual be in a state of grace; but it is exceedingly beneficial, because the ardent zeal and moving exhortations of a priest may greatly assist in procuring a nlore abundant fruit from the indulgence. Pius YI. forbad the blessing to be gi' ell to those who die with these objects in their possession, in order that the indulgences Í1l articulo mortis attached to them may be applied, because the Bull Pia JIater had D1Udf' a sufficient provision. (Instruction sur les Indulgences des Clwpelets, Croix, ltIédailles, &c" imprimee (1 Rome, puis à Paris en 180J, vers la fin,) CHAPTER III. IYDULGEYCE OF THE FORTY HOURS. THE irreglùarities so C01111110n during the Carnival have always been a source of affliction to tllC Church, roused the zeal of the clergy, and scanda1ised all good Christians. St. Charles Borromeo issued mandatory letters and pastoral charges for the reformation of these abuses; established in bis fifth synod, and strongl) reconunended the public prayers then known by the nalUC of the Thirty Hours. Cardinal Palaste-worthy ri'-al of St. Charles-established tbe anlC holy practice, F 98 TREATISE OK IXDULGE:S-CES. with a sernlon and indulgellces, in the monasteries and parochial churches of his diocese, for the three days imlnediately preceding Ash-'Vednesday. Other Bishops followed the exmnple, and the devotion spread rapidly. It is no\\ in use in most Catholic killgdolns, particu- larly ill to\\ ns and religious conlnlunities, under the name of the Devotion of the Forty Hours. The author of the Raccolta says that this devotion continues during forty hours, in Dlernory of the forty hours during which the hody of our Saviour lay in the tornb; that it was conlmencec! at Iilan ill 1534, was propagated through all the towns of Italy, introduced into Rome by St. Philip K eri in 1548, and rendered perpetual by Clement VIII. in a Bull of Nov. 2.1, 1592, heginning with the words, Graves et diuturnæ. At Rome, the Devotion of the forty Ilours com- mences on the First Sunday of Advent, in the chapel of the Papal Palace, and thence passes, without inter... ruption, from one church to another throughout the -ear . There exists also a pious association called the Adorers of the Blessed Sacrament, to whonl Pius VII. granted many indulgences and spiritual vrivileges. Benedict XIV., wishing to patronise this pious in- stitution, granted in his ßull " Inter cætera bene multa," Jan. 1, 1748, to the whole Church, a plenary indul.. gence to all who, haying confessed their sins and re- cei'-ed the IIoly Communion, shomd visit the Blessed Sacrament, exposed to publiC' veneration, during three days in Septuagesima or Sexagesima weeks, or during the last three days immediately preceding Ash- Wednes- day. This indulgence was extended by Clement XIII. to all churches of the Christian world in which the Blesse(l DIDULGE CE OF THE FORTY HOURS. 99 Sacrament should be publicly exposed during three day , eitlu'r in one of the three weeks preceding Lent, or on one day in each, or only the Thursday of Sex- agesima week. The dat of this concession is J uly 2: , 1765. )1. de J ouffroy Gow sans, .Bishop of :\Ians, per- mitted, Feb. 16, 1786, this indulgence to be published and carried into effect in all the churches of his dioces(' in which the Blessed Sacrament should be e"\:posed, with his special permission, during the three days of the Carnival. There is, moreover, an indulgence of ten years and tell quarantines for every visit made to the Blessed acran1ent thus exposed, according to a brief of Paul Y., .:\lay 10, IG06. There are seven years and seven qua- rantines only during the jubilee of the Holy Year, by grant of Benedict XIII., l\Iay 2, 17:2.3. Pius YII., )lay 12, 181 ï, made these indu1gences applicable to the souls in purgatory, and declared privileged all the altars of the church where the exposition is made. Hence the Devotion of the Forty Hours is instituted by the Bishops in the churches of their dioceses; con.. sequently they can forbid it when expedient. 'Vhen the pern1.Ïssion to expose the Blessed Sacrament is merely yerhal, the indulgence is valid, because it docs not pro- ceed from then1, but is attached to the institution. till it is more confornlable to the rules of right order to give a w-ritten pennission duly signed, w-hich may be deposited among the archives of the church. QUESTIO 1. Is it necessary that tIle Blessed Sacra- ment be exposed during forty entire hours? \Ye think not, because neither Benedict XIV. nor Clement XIII. exact this condition; they merely re- 100 TREATISE ON' INDULGENCES. quire that the exposition sllould continue during thrce days. Hence it is Dot Dece8 ary that the Blessed Sa- cranlent be exposed during forty hours precisely; it suffices if it be exposed, morally speaking, during three days. If the exposition is made each day from six or seven 0' clock in the morning to the same hour in the evening, the Blessed Sacrament nlay be ,,;aid to be exposed D10rall) during three days; but if the exposition bas been made in the morning or in the evening only, or merely during service, it could not be said to have been made during thrcp days. Q1.a:STJOK 2. Is it necessary, in order to gain the' indulgence, to pray before the Blessed Sacrament on each oj the three days? This condition is positively expressed by Benedict XIV. in his Constitution Inter cætera. Clement XIII. also supposes it. Neverthe]ess, when tlle Blessed Sacra- Dlent is exposed on the Thursday only of Sexagesima week, the same indu1gence is granted, and but one devout visit required. It is allowable to go to confes8ion 8 few days in anticipation, provided it be done with the intention of gaining the indu]gence, and that the Holy COll1munion be received on one of the three days. It is not re- quired that the communion should be made in the same church 'Where the Devotion of the Forty II ours is estab- IÜ hed, because neither Pontiff mentions this condition; 1101' is it required to assist at the morning and evening service performed before the Blessed Sacrament; even this service is not of obligation. But pastors should not omit it, because by so doing they would nct con- trarily to universal practice and the intentions of their I DULGENCES OF THE WAY OF THE CROSS. 101 Bishops. It is also customary to give an instruction at Iass and another at vespers on each of these days; but that the Benediction of the Blessed Sacranlent should he given every evening is prescribed by Benedict XIV. CHAPTER IV. INDULGENCES OF TilE \V A Y OF THE CROSS. To engage the faithful to visit the Holy Land and the places sanctified by the presence of our Ble:ss d Saviour, nlany and Rll1ple indulgences were granted by the Popcs to all who should undertake this pilgrinlage. llut when these sacred places again fell into thp hands of the infidels, and it OeCtlll1e 1110rally Ï1npossible to visit them, the Popes sanctioned the fornlatiou of representations thereof; and bestowed upon all who should visit these sYlnhols in a spirit of faith, aud in menlory of the mysteries of our Redemption, the same indulgences which would be gained by visiting the IIoly Land. The Friars )Iinor of the Order of St, Francis being established at Jerusalem about the year 1342, and having the otfice of protecting the holy places, endeavoured to enkinùle a. veneration for then1, first in Italy, and after- wards throughout the whole world, by erecting, parti- cularly in their churche , stations to the l1umlJPr of fourteen, which they tenued the "ray of the Cross; because they representeù the path traversed by our Re- deemer laden with his Cros , fronl the house of Pilate to )IOUllt Calvary, and the Holy Sepulchre. Inllocent XI. appro,"ed of this devotion, and con- t'erred upon all the ß10nh.S and nU1l8 of the Order of 8t. Francis the inùulgences of the Holy Land, by a brief ùateù ept. 5, 1 G 6. Innocent XII. confirnleù thi8 LI R I Y ST. MARY'S COLLEGE 102 TREATISE ON INDULGENCES. brief by another, dated Dec. 24, 1692; and b)- a second of Dec. 26,1695. Benedict XIII. rendered these indulgences applicable to the souls in purgatory, in the brief Inter plurima, 1\Iarch 3, 1 ï2G, and pern1itted that all the faithful with- out exception, who should perform this devotiou at the Friars l\1inor, where it was established, should derive the san1e advantages as the monks themselves. This was cOllfirlned by Clen1l nt XI!., Jan. 1 G, 1731. li:stablislunent of the JVay of the Cross. Benedict XIV., in his Bull Cum tanta, Jan. 16, 1 ï 41, conferred upon all the religious subject to the General of the Order of the Friars :\iinor, the facult)- of erecting the stations of the 'Yay of the Cross, and also of erecting them, with the same privileges, in the churche or chapels of monasteries and hospitals not subject to then1; provided that it be at the request of the parish-priest, or superior of the coullnunity, and with the express consent of the Bishop, A decree of the Congregation of Indulgences, July 30, 1748, ratified by Benedict XIV. Aug, 3 of the same year, ordains that this consent should be given in writing, in order to be shewn when occasion requires, ] ut a verbal pern1Ïssion would be valid, although irre- gular; as was decided by tlw Congregation, Jan. 27, 1 38. The same holy Pontiff, _\ugust 30, 1';4], augmented the favour he had conferred upon the Friars l\1inor, in his brief of January 16, 1741, in allowing them to ( stablish the 'Vay of the Cross in parochial churches, or in different parts of the san1e parish, but always acting with the written pern1Íssion of the Bishop, or at the request of the parish-priest. But he forbad a second ESTABI.ISIDU NT OF THE WAY OF THE CROSS, 103 establishment in the same parish, unless access to the first was difficult. But, Iay 10, 1 Î -12, he permitted the erectIon of stations in all parochial churches, and even in their dependent chapels, without respect to distance, in order to render all the faithful capable of profiting Ly so grcat an advantage. Pern1Ïssion was granted even to erect two if pus- sible; one for nlCH, atHI one for wonlcn, or one with- out, and one within the church to he used in bad weather. Pius Y1. allowed these stations to be erected, not only in public churches and chapels, but likewise ill ùonlestic chapels, and small oratories, and even in private apartments; in order that those who entertaiu a great devotion towards the Passion of Christ, might obtain the graccs attached to this holy practice. .As there are now no Friars )Iinor in France, llU priest can establish the "T ay of the Cross, unless spe- cially anthorised by the Holy See, :\Iissionaries obtain this faculty with faciìity; but only for a specified nUlnber, which is generally small. They nlay use it only accorJing to the conùitions of llenedict \:IY.; the request of the parish-priest, or superior of the conlnlunity, is always lleCeSS'lry; as also the authorisation of the Bishop. 'fhe documents authorising the erection. sIgned by the parish-priest or superior, and by the priest em- powered to establish the devotion, and deposited in the archives of the church, should mention the Pontifical rescript, the consent of the Bishop, or of the Grand Vicar acting in hi name; as also th dates of hoth these grants. rnless this be obscr,eù, the existellcL of the \Yay of the Cros in a church could not be au- thentically provell; in a :,hurt tinle it "auld becoHil' 104 TREATISE o INDULGENCES. doubtful, and the gaining of the indulgences attached would beconle uncertain. But if a p'1'ocl:s-ve'rbaZ be not drawn up on the day of erection, or if it were afterwards lost, the erection would not be nullified. _\.s long as there is any positive certainty that all the necessary conditions were observed in its erection, a new one may be formed; but it should be done with all possible expedition. An answer of the Congregation of Indulgences, Au- gust 23, 1836, to a question of 1\1. Dubois, superior of the diocesan missionaries of Coutances, states that the priest authorised to establish the erection may, after haying blessed the crosses and pictures, ascend the pulpit, alid explain to the people the subject of each station, and delegatc another priest to place them. According to an answer from Rome, gi,"en in 1820, to )1. De la :\1 yre, Bishop of )Ians, it is certain that the total renewal of the crosses and pictures nullifies all th('1 indulgences, and renders a new erection in due form indispensable. But a decision.' August 3, 1830, declares that if one cross be stolen (or any other way destroyed), the indulgences attached to the other crosses are not lost, or even suspended. To replace the lost cross, tht.> substitution of anotller, which has been blessed by a priest empowered to establish the 'Yay of the Cross, will suffice. An authentic decision of the 1101y Congregation of Indulgences, dated :\lay 7, 1836, addressed to the Bishop of Saint-Flour, declares that the indulgences attached to the 'Vay of the Cross subsist, although the crosses or pictures haye been partially or total]y removed frOlll their places, to paint or repair the walls, and afterward rrplaced, even if they have not been visible during u whole montb. It declares, lllOreOYrr, that if the ('rosses rXDULGENCES OF TilE WAY OF TH" CRO S. lU5 or pictures were placed a.t the first erectiou without order, they may be renlovcd to other places without prejudice to the indulgences, which do not cease, ex- cept pereunte materia (L' Ami de la Religion, t. xc. pp, .)r..-) () n ) ....u....J, ..l1;} . It is not so absolutely necessary that there should be figures on the crucifixes; simple crosses will sufficiently tlesignate the stations. Of these there should be at least fourteen; but the iudulgence would not be gained with one cross successively placed at the fourteen sta- tions. )Iany irregularities were cOlllnlitte(l in France in erections of tlH "" ay of the Cross; many priests, having obtained rescripts fronl HOlue, thought the authorisation of the Bishop to use the rescript unnecessary. Cardinal Galetfi, wheu infornled of this abuse, was aftlicted to be- hold so many erections nullified, and solicited from his Holiness a rescript which might repair these omi sions of essential forms. At bis request, Leo ÀII. by a rescript, r\ovenlber 16, 182-1, confirnled all erections of the 'Vay of the Cross in France which had been ir- regularly established; but at the same time conunanded for the future the strict observance of the decree> of tht' Congregation of Indulgences, sanctioned hy Benedict \:IY. (L' .Ami de la Religion et du Roi, no. I09:?, t. xlii.) lndulgences attached to the "ray of tlte rrOS8. The Con regatioll of thf' Council of Trent, charged by Innocent \IJ, with the e amination of what indulg- ences had been granted hy Innocent XI. anll his pre- d('ces or8 to all who hould perfornl these pions exer- cises, deciùed, July 16, 169-1 (Ferraris, t. iv. p. .13ï), that the inùulgences were the ::;anle as those attached to the nsitation of JeruSillelll, and all the places 8anctified F 2 106 TREATISE O INDULGENCES. hy the presence of our Lord Jesus Christ, or by tllf' accomplishment of some 111ystery. rrhis decision was confirmed by the Pope on the 27th of the same month. The Congregation of Indulgences, in its observations approved of by Clement XII., April 3, 1731, and by Uenedict XIY., Iay 10, 17--12, on the manner of the performing the Devotion of the 'Yay of the Cross, for- bids catechists, preachers, and others, ever to specify the indulgences obtained by this holy exercise; but COlll- nIands tllen1 to confine themselves to the bulls and hriefs of the Popes, and to say only, "These indulgences are the same as were forlnerly granted to such as visited the Holy Land." lIence we have nothing definite upon the quantity of the indulgences attached to the Devotion of the \r ay of t1w Cross; we nlerely know that they are abundant, all applicable to the souls in purgatory, that many are plenary; and that in order to gain them, it suffices to be in a state of grace, without going to confession or ('On1- TI1Unlon. As it nlay }lappeu that these plenary indulgences may become partial (see chap. iv. art. i. question 1), a person may endeav'Jur to gain them all for hin1self, or all for the same deceased; nevertheless, by forming secondary intentions, a person 111ay be Inore confident of 11laking a proper application of all the indulgences attached to the different stations. Conditions required for gaining these Indulgences. To gain the indulgences of tlle 'Yay of thp Cross. it i necessary to visit the statiolls really; in other words, to go frOlll one to the other. However near the pic- tures or crosses nlRY be, it would not suffice merely to look upon one after the other from the same spot. rrhis CO DITIOXS Rfo_Ql'IRED. IOi ('uuld not he properJy termed the "Tay of the Cruss-an imitation of Jesus Christ proceeding to Calvary. TIut if, un accoun1 of the great concourse of people, a persull ('ould not go from one station to another, it would suftiee to kneel awl rise to each station, and to turn towards each cross or picture. Such is the teaching at Home. It is, nl0reO\-er, necessary to visit each station with piety and t1en}tion, Inetlitating on each luystery, and praying nwntally or vocaUy. No prayers are specified, and t'onsequently none are necessary, according to a (leclaration of the Congregation of Indulgences, April :3, 1731. But it is the custonl for those who cannot read to say fin:' "Our .Father's," and five" Hail Iary's ;" for those who call read, one" Our .Father," and one "Hail :\Iary" find "Gloria Patri," with one ur t\\ 0 stanzas of the "Stabat )Iater," and a prayer appro- priatp to each mystery, The prayers contained in thl' little books conlposeù to assist pious soul in performing the 'Vay uf the Cross, may be used with safety, hut no credit is to he giyen to the numher of indulgences mell- tioneù. It is far n1ure Ï1npurtant to endea, onr to gaill buch as are really attachcd to the devotion, than tu know the exact quantity. The' 'Yay of the Cros nlay be perfornled either pri- vately or solemnly. Every Olll' can perform it sin ly ill the church where it is l'stahJished, use wlmte\"er prayers he pleases, and {'unse('rme as much tinle to the ùevotion us he pleasl' , pro\"i(lt'(l that he )llC'tlit'ltes piously on cach of tht, fourtcl'1l lllYS(eries. 'Vhen this exercise is per- fornletl solemnly, a priest otficiates and waJks fronl one :5tation to another in proce:,; ion preceùed by the cross; a verse of the" Stahat later" anù a '"eroSe of the " Ii- serere" are sung' alternately. \.t each station the priest luake a hort exhortation, followed by an "Our Father" 108 TREATI8E ON I DLLGE CES. and "Hail )lary," or by a fc\\ nloments' meditation. "T}U'n the number of people is great, it is not neCeS- sary that they should follow the procession, but TIlerely that tlwy should kneel and rise to each station. Or tlH priest TIlay nlount the pulpit, whilst others go in pro- (Icssion fronl station to station. The essential part of the devotion, be it remembered, is the visitation of each of the fourteen stations, and a TIleditation on rllch mystery. .At the conclusion, the priest, with pern1Ïssion fronl the Bishop, gives tlw benediction of tbe Blesseel Sacra- ment; or, with a crucifix, in silence, or not at all. lndll(qences for tile Sick, and others who cannot visit the Stations. Persons who are sick, infifln, in prison, at sea, or in infidd countries, and geuerally all who are physically or nlorally incapable of ,isiting the stations, 111ay gRin the same iuelulgences, by having a small brass cross blessed for this pnrpose, and saying fourteen "Our }'ather's" and fourteen "IIail Iary's," one for each station, auel five more, with the" Gloria Patri," at the t>uù; and then one "Our Father" and 011e "lIaiJ )Iary" for the Pop' , anel holding the cross during the whole time (Raccolta, p. 10-1). This grant was maele hy Clernent XIV., January 26, 1ii3. To hless this cross, express pern1Ïs ion from the POpf' i necessary; who grants it with difficulty, and alway for a specified number. The penuission to establish the 'Vay of the Cross is not sufficient. But the privilege of thus gaining the indulgences at- tached to this devotion ceases, or is suspeueled, as soon as the persons are capable of visiting a place where the sta- tions have been erected. Such is evidently the condition INDCLGENCF OF OUR S. VIOUR'S AGO Y. 109 on which tlH' f:n"our is granted, for the hrief spea"ks of those who fire incapable of visiting the stations. It does not pecify whether the in1p08sibility should be phy:,ical or moral: it is generally interpreted of n10ra1 ÏInpo si- hility, which is' to be judged of accorùing to the rules of prudence, in the same manner as of the impossi- bility of attending :\Iass or of fasting. It is eYident that thi') is the meaning of the decree of Pius VII. CIL\PTER v. INDULGENCE OF THE AGO!\Y OF OUR SAVIOUR. A Plors Jesuit of Peru, named Alphonsus Iessia, who died at Lima, January 4, 1732, in the most li\-ely sl'ntiments of'loye for Jesus, instituted, for his own pri- ,ate devotion, a 111ethod of prayer and meditations dur- ing the thre hour onr adorable Redeemer hung upon the cro s, lie WfiS almost the only person in LinIa who practised this devotion for the first year; hut it appeared 80 natural, so appropriate to tlw subject, o (>()llfofmable to faith, that it speetlily hecanlP public. It wa:-\ adopted by all the churches of that city; thence passed into Chili, Quito, )[exico, and Europe, and is at present used by pious souls in numherless churches, particularly in those of the JesllÏts at Rome. Pius VII., by a decree, }"eb. 11, ] q 1 j, granted a ple- nary and perpetual indulgence to all who hould peni- tently confess their ins and recei", the lIo1y Com- munion on :\Iaundy Thursday, or in Easter week, and shall practiße or shall have' practised th(' Devotion of thp Three llours' .\gouy on Goud-Friday, publicly or privately, alone or '\\ ith others, uuder the direction of a priest, or with an approved treati c on the subject. They onght to meditate during three hourg, accOJ:dillg 110 TREATISE as INDULGENCES. to their capacity, upon the agony of our Saviour, upon his sl fferings, anJ upon his seven words. If they are unahle to meditate, or cannot read, they lllay re- cite whatever prayers they know in honour of our Sa\ iour. On the day on which they purpose to gain the indulgence attached to this holy exercisl', they nlust pray according to the intentions of the Sovl'reigu Po 11 tiff. This devotion ought to be c01nnlenced after mid- day, and to be continued during three consecutive hours, according to the Raccolta, p. 129. rrhe inùulgence is applicable to the souls in purgatory. Pius VII., moreover, granted twu hundred days' indulgence to all who, on any Friday, shall 111editate, duri lg a certain spacp of tillIe, upon the agony of our dear Redeemer, as mentioned above; and also a plenary indulgence once a month, provided that, having medi- tated and prayed as above during thrct1 hours on the preceding Friday, they confess their sins, recpi, e tIlt:' Holy COlulllunion, and renew the Saine Jevotion on the last Friday of the nlollÌh. The seven word8 of Christ on the cross are: 1. " fa- ther, forgive them, for they know not what they do" (81. Luke xxÜÏ. 34); 2. "Amen, I say to thee, this day thou shalt be with DIe in paradisp" (ibid. 43); 3. "'V oman, behold thy Son-hehold thy lllOther"' (S1. John xix. 26, 27); 4. " Iy God, lllY God, why hast Thou forsaken me" (St. latthew xxvii. 4G) -; 5, "I thirst" (St. John xix. 28); G. "It is consummated" (ibid. 3U); 7. "Fa- tber, into thy hands I conllllend nIY spirit" (St. Luke xxiii. 46). Bellarn1În, in a SHlall treatise, De septem verbis II Christo in cruce prolaiis, has explained these Sl'Vl'U words in an instructive, clear, pious, and edifying man- CROWN OF OUR o\\IOUR. III nC'r. 1 Those 'Who are unable to read nlay gaill the in- dulgence by meòitating, during the requisite til1ll', upon the l11ysteril' of the passion and agony of our clear J l'sns, or by using appropriate prayers. Benedict XIV., in his brief Ad passion is, granted one hundred ùays' inùtùgence to thusE.' who shall recite according to the intentions of the Sovereign Pontiff, kneeling, five" Our Father's" and fi\Te "Hail )lary'8," on Friday at three o'clock, in luenlory of our a\iour's l)alò:sion and agony (Bllllarillm, Belled, XIV. t. i. p. l.ï ; and Ferraris, 1. iv, p. .j79). CHAPTEH V I. INDULGEXCE:5 ATTACHED TO BEAD . ,r HAT are calh.d in French chapelets, and in English heads, are ternled at Ronle, and ill the language of the Church, crOll:llS. Of these there art' two kinùs-oue in honour of our Blessed aviour, and tlIP other ill honour of the BIl' scd Virgin. "-RTICLl: I. CHAPLETS OR CROW;\S 01-" OUR A' lOUR. III the Raccolta of IlLdulgences, printed at Rome in IHlb, and reprinted in 183ï, four kinJs of beads ill houour of our aviour are distinguished-the Cruwll of uur a,iour, properly su called; that of the Fin_ 'V ounds; that of Hi precious Blood; and that of IIis acred Heart. ('roren of (Jllr . wioltr. This Cro" n consist of thirty -thrc "Our Father' " .. , 1 ee abo the Se,-en \\T ords. tran lated from the German of Dr. Emmanuel Yeith, by the Ycry Rc\. Dr. Cox. 112 TREATISE ON INDULGENCES. in nlemory of the thirty-three years passed by our Saviour on earth, and five "Hail :\Iary's," in honour of llis five wounds. It is concluded by the Creed, which is the Sunlmary of the truths taught by our Divine Redeemer. It is thus recited: - One "Hail Iary," and then ten "Our Father's;" one "Hail Iary" and ten "Our Father's;" one "IIail" and ten " Our }"ather's;" one "Hail l\lary" and three "Our Father's;" and the whole concluded by one "flail Iary" and the Creed (Raccolta, p. 71). Leo X., Gregory ÀTII., and Sixtus V., granted several indulgences to all who should devoutly recite this formula; they were all cO.llfirnleÙ by Clement X" by a special brief, July 20, lfiï4. The principal of these are:- 1. One hundred and fifty years' indulgence for all who carry about theln one of these crOWllS, and who, baving confessed their sins, and received the Iloly Com- munion, recite it on Iondays, 'Vednesdays, and :Fridays, and all holydays of obligation which lllay occur during the week. 2. A plenary indulgence at the hour of death to those who, having confessed their sins with sorrow, shall in- voke at least meI1tally, if unable to speak, tbe Holy Name of Jesus, if they have recited, once during their illness, the crown of our Saviour, with the intention of gaining the indulgence. If th( y reco, er, two hundred years. 3. A plenary indulgellce once a year, on any day, to all who have recited it four times a week, provided they confess and communicate. 4. Twenty days to those who, hahitually carrying about with them one of these ohaplets, shall examine and enter into themselves, with sentiments of true con- trition, shall invoke the Holy Name of Jesus, and 811an CROWY OF OUR SAVIOUR. 113 r cite thrice the "Our Father" and the "Hail :\Iary" for the prosperity of the Church. .). Twenty years to all who, havillg exan1Ïneù their consciences, shall confess their sins, and pray for the ex- tension of the Catholic faith, the extirpation of heresies, the exaltation of the Church, &c. &c, 6. Tell years to all who, carrying about with them one of thpse crowns, shall say th1'e(' "Our 1,'ather's" alld three" Hail )Iary's," and shall perfonn a work of piety in honour of our Saviour, of the Blessed Yirgiu, of 80lnp Saint, or for the profit of our neighbour. ï. lIe who shall carryon his person one of these chaplets, and shall habitually follow some pious practice observed in a religious order, will participate in all the works of piety there performed, if he has the intention, and luay supply for all involulltary distractions during Jlass, by reciting five" Patel's" and five" Aves:" if pre- , vented from hearing :\Iasl;) on holydays of obligation, he may obtain the same merit by reciting five" Patel's" and . five" _\ ves." 8. .A plenary illdtùgence for all who, having recitell this chaplet daily, shall fix one day in the nlollth to recite it again, and having confessed their sins \\ ith ùeep sorrow, shall go to communion and pray for th(' Church. All tlu'se ùiRpo itions arc> substantially contained in tlH' brief of Cll'lllent X. By a decree of April 6, I7:?t;, Benedict À III. confirnled these inùulgcnces, and rendered then1 applicable to departed souls; and added a plenary I. indulgence for all who :should recite this devotion en'ry Friday, llleditating on the sufferings of Christ, and hav- ÎlIg confc scù and c0ll1n1unicatcd with this intention. I.. Leu XI!., by a decree of AUh'llst II, IH:!4, restricted j this indulgence to the Frida) s of the nlonth of )Iarch, n. but altered Hone of the prescriheù conùitions. But he . I 114 TREATISE ON IND'lTLGEXCES. forbaù, conformably to a decree of Alexanùer YII., :February 6, 1657, the lcnding of these beads to others, in order to communicate th(' indulgences attached to them. An essential condition for the participation of these indulgences is, that the crOWll or heaJs he blessed by a Cmnaldulese monk, to whonl this faculty appertains, or by a priest who has special power from Rome. It is, nloreOVer, necessary to meditate, according to one's capacity, on the nlysteries of our Saviour's life, although it is not necessary to read the short reft.ections which are added out of devotion. The Raccolta contai ls a pious lllethod of offering each part of this devotion. It should be conllllenced with an act of contrition; then say, "The angel Gabriel announced to the Blessed Virgin the Incarnation of the 'V ord in her womb." "I-Iail )Iary." Then call to n1Índ one of the following nlysteries before each" Our Father" in the first decade. The birth of Jesus in the canticle of the angels, the adoration of the shepherds, the cir- cnnlcision, the adoration of the )Iagi, the presentation in the Temple, the ft.ight into Egypt, the massacre of the Innocents, the retnrn of Jesus to Nazareth, and his di - puting with the doctors in the Telnple. The decade is concluded with, "Requiem æternanl," &c. " Eternal rest give unto them, 0 Lord," &c" for the dead. The second decade-" Jesus was most obedient to l\Iaryand to Joseph:" "Haill\Iary." Before each" Our Father" call to nlind the baptisnl of Jesus at the age of thirty years; his fast in the wilderness; his preaching eternal life ; the choice of his disciples ; his first n1Ïrac1e at Cana ; his healing the infirm, the lanle, the deaf, &c. ; the cOl1\ersion of sinners; his forgiveness of their ins; his charity for the Jews who persecuted Him; his CROWK OF THI<' FIVE WOllXDS. 115 transfignration; and hi triun1phant entry into J eru- salem. " Uequiem æternam," &e. The third decadc-" The Blessed Yirgin pernIÏts her b('lon ù Son, Jesus, to go anù die for our sah-ation." " Hail :\Iary." Before each "Our Father" think 01'- the washing of the disciples' feet; the institution of the BIl's eù Eucharist; the sweat of blood; the treason of J uùas; the falsf' witlles es, anù other injuries; Pewr ("011\ erted by a look fr01u Jesus; Judas ill despair; t lw scourging at the pillar; the crowning with thorns; the conùemnation to death, and the crucifixion. "Hl'quiem æternam," &c. Then ay: "Jl'SUS when risen from thf' dead first \'isits his holy JIother." "Hail JIary." He appears to the three 3Iarys, and commands then1 to apprise his disciplc:s of his rcsurrectioll. " Our Father." He ap- pears to his disciples and she" s theHl his wounds, which he orders St. Thomas to touch. "Our Father." He ascends into heaven on diP fortieth day, after having hlessed bis holy lother and the disciplc:s. "Our .Fa- ther." Let us pray the JUessed Yirgin to obtain for u tIu> blessing of her on, now and at tllP hour of our tleath. "Hail 3Iar) " -" Ueqllienl æternam," &l'. III honour of the .\po:sth s, "I heJieve in God," kc. ('TOWIl of lite Jzvc W.ollnds oj tI1LT ðllviollr 'rhe wounds of Jesus han- always heen ohj(.cts of \ eneration and tenùer love for piou:,; souls, and a suh- jcct of grief and sorrow for tlw truly penitt'nt illner. :\Iany Yl'ars ago a fcstiyal wa established in their honour, and to induc" the faithful to ponder anù nwdi- tate> on them; and to ùraw frolll those fountains lessons of piety and loyl', Pius YII. approved of a pious '\ercis(' l'olllposed for this end. This ùe\ otion COl1:ò;Ísts in fil':,t 116 TREATISE ON INDULGENCES. making an act of contrition, and then addressing a short and fervent prayer to each of the five wounds, anù also the "Our Father," "Hail l\Iary," and" Gloria Patri," with this stanza of the "Stabat :\1ater," "Sancta mater istud agas." The order to be observed in honouring the sacred wounds, is, fil'St that of the left foot, then that of the right; next, that of the left hand, then that of the right; and finally that of the side. Leo XII. in a decree, Decemher 20, 1 t523, attached to this prayer of the Passionists of the church of SS. John and Paul at Rome, .the following indulgences for e'er, applicable to the souls in purgatory : 1. An indulgence of one year once a-day for the re- cital of this fornlula. 2. For all who shall recite it ten tinles each 11lonth three plenary indulgences during the year, in addition to the partial ones: these three are, on anyone of the Fri- Jays in l\Iareh, on the feast of the Invention, and on the feast of the Exaltation of the Cross; or any day during the octaves of these festivals. The ordinary conditions of confessions, con1nluniol1, &c. 3. Also, an indulgence of seyen )Tears and seven quarantines, on each day from Passion Sunday to IIoly Saturday inclusively, and a pleuary indulgence on Eas- ter-Sunday, when the I-Ioly Conllllunion nIllst be re- ceived, and prayers be offered for the Church. The crown or chaplet should he blessed by the Ge- neral of the Passionists, or by any other priest of the same congregation who has obtained the faculty from the General. Any other priest may receive power from the Pope. In the new editions of the Raceolta, the prayers of which we have spoken, anà which were specified in tbe edition of 1818, are no longer prescribed. This crown CROWN OF THE PRECIOUS BLOOD. 11 i consists of five parts; each of which contains five H Gloria Patri's" in honour of the five wounds, and onf' H Hail Iary," in honour of the dolours of the Blessed \Tirgin. 'fhe abo\"c-n1entionecl indulgences are all applicahle to the souls in purgatory. ('rozen of the Precious Rlood of our Saviour. Our Blessed Jesus shed his blood for our redemp- tion at sey-en ùifferent periods. 1. At his circumcision, when at t}U) age of eight days he submitted to that hun1iliating operation, and was thus exteriorly assimi- lated to us sinners. 2. In the Garden of Olives, where, at the sight of the sins of the whole world with which II( wa loaded, and of the tormcnts of his passion, so great a fear caDle upon IIim, that from all the pores of bis hody fell drops of his sacred blood. 3. At hi scourging, when his sacred flesh was torn and bones left bare. t. At his crowning with thorns, when thp fiendish soldiers struck their sharp points into his sacred head. j. "Then going from J erusa1em to Cal- vary laùen with hi cross, and bending beneath its weight, bis sti'ps were marked with blood. 6. 'Yhen his sacred hands and feet wcre pierced with nails on Calvary. i. On the cros , when, after lIe had expired, a soldier opened his side, and pierced his sacr!'d heart. These are 80 nlany mysteries worthy of a place in meditations of pious souls on the passion of our Lord. In honour of these mysteries a crown has been made, composed of thirty-tbree "Our Father's" fiud seven " Gloria }Jatri's," and the verse, cc Te ergo fjllæsumus, amlLlis 11Lis subvelli, quos pretioso sanguine redemisti;" "'re therefore pray Thee, help Thy seryants whom Thou ha t reùeemed \\ith Thy precious blood." 118 TREATISE ON'" INDULGENCES. The devotion is cOlllmenced by "Deus in adjufo. riu11l," &c" " Gloria Patri;" then five" Our Father's," "Gloria Patri," and" Te ergo quæsumus," in honour of each mystery, following the order given above; and three "Our Father's" only in honour of the 1ast, "Gloria Patri," "Te ergo," &c., and the following prayers: Prayer. o most precious Blood, fountain of life eternal, price and ransom of .the world, sacred hath of our souls, 0 Thou who unceasingly pleadest the cause of man hefore the throne of the Sovereign Iercy, I adore Thee most profoundly. 0 that I cotùd make Thee some amends for the injuries Thou daily receivest from Thy ungrateful creatures, and particularly from those who fear not to blasphelne Thee. "Tho could refusp to bless this Blood infinitely precious; who does not burn with love for the J ESTIS who so freely shed it? 'Yhat should I now be, had I not been bought with this divine Blood, poured out by the love of JESUS to the last drop? 0 immense and infinite love which gave us this healing balm! 0 balm inestinlahle bestowed upon us by infinite love! I entreat Thee, I conjure Thee, grant that all hearts may love Thee, and all tongues praise, bless, and thank Thee, now and for ever. Amen. t. Thou hast redeenled us, 0 Lord, in thy Blood. IV. And hast lllade us to our God a kingdom. Let us pray. o Almighty and Eternal God, who didst constitute thy only-begotten Son the Redeemer of the world, and hast vouchsafed to be propitiated by His precious Blood; grant, we beseech Thee, so to venerate the price of our redemption, and so to be protected by its virtue from the OF.t'ERIXG OF OUR SA VIOUU,'S BLOOD. 11 9 ('\ j]s of this present life, that we may rejoice in the per- petual fruit of it in heaY'C'u; through Jesus Christ, &c. }Jius YII., by rescripts of 1\lay 31, 1B09, and of October ] t:!, 181.1, granted an indulgence of seY'en 'ears and se, en quarantines, once a-ùay, to all who shall perform tlJis F\erci8(' with devotion; and if said each day for a month, a plenary indulgencE> j the conditions being, confession, communion, anù prayers for the Church. lie, moreover, granted three hundred da)-s' indulgellce once a-day to all who recite the prayer, " 0 lnost precious Blood," &c. rrhc l' indulgences are all perpetual, and applicable to tlw souls in purgatory. ..l It U1feTiTlg of tile Blood of our S(ll'i()UT. Pius VII., in a rescript of September 22, 1 bOí, granted, in perpetuity, an indulgence of three hundred days, applicable to departed souls, to all who shaH make the ,sc,-en offerings of the Blood of Jesus, by reciting the following prayers: 1. "I offer Thee, 0 Eternal Father, the merits of {he precious Blood of Thy Beloyed Son, my Divine Re- (lee mer, for the glory and extension of our Holy :\Iother the Church, for the presen-ation and prosperity of its '\"isihle Head, the Pope, for the Cardinals, Bishops, Pas- ors uf .souls, and for all the n1Ïnisters of he &"lnc- uary." Here F:ay "Gloria }Jatri," &'c" and the following rja- ulatory praypr, whieh should be said with the intention f making amends to our Saviour for all the insults and utrages I Ie has experienced in his sacred bluod: "Blessed aud praised for ever be Jesus, wbo ha!i; iaTcd Us at the price of his Blood." I ." I offer Thee, 0 Eternal Father, the nwrits of l O TREATISE ON INDULGENCES. the precious Blood of Thy Beloved Son, my Divine Re- deemer, for the peace and concord of Christian princes, for reducing the enemies of the Faith, and for the hap- piness of an Christian people." "Gloria Patri," &c. "Blessed and praised," &c. 3. "I offer Thee, 0 Eternal Father, the n1erits of the precious Blood of Thy Beloved Son, my Divine Re- deemer, for the conversion of infidels, the extirpation of heresy, and the repentance of sinners." "Gloria Patri," &c. "Blessed and praised," &c. 4. "I offer Thee, 0 Eternal Father, tllf' nlCrits of the precious Blood of Thy Beloved Son, nlY Divine Re- deemer, for my parents, friends, and enemies j for the poor, the infirm, and the suffering; and also for all those for whom Thou know est I ought to pray, and for whonl Thou wishest me to pray." "Gloria Patri," &c. "Blessed and praised," &c. 5. "I offer Thee, 0 Eternal Father, the lllerits of the precious Blood of rrhy Beloved Son, my Divine Re- deemer, for all those who may this day pass into the next life, that Thou mayest deliver them from hell, and quickly receive them into Thy glory." " Gloria Patri," &c. "Blessed and praised," &c. 6. "I offer Thee, 0 Eternal Father, the merits of the precious J3lood of Thy Beloyed Son, my Divine Re- deemer, for all those who are devout to this great trea.. sure, for those who are united with me in my homage to it, and for all who endeavour to propagate this holy devotion ." " Gloria Patri," &c. " Blessed and praised," &c. i. "I offer Thee, 0 Eternal Father, the precious Blood of Thy Beloved Son, my Divine Redeemer, for all my spiritual and temporal necessities, for the relief of the souls in purgatory, and particularly of those who CROWK OF THE SACRED HEART. 121 havc been deToutly affected to the price of our redemp- tion, and to the sorrows of :\Iary, our holy :\Iother." "Glory be to tb father," &c. "Blessed and prai eù," c. " :\Iay the Blood of Jesus ùe ùlessed, now and for e, er. \.men." Therc is a plenary indulgence, applicable to the dead, for all who during one month ha,e daily reciteù thest' pra Yers; the conditions, as usual, confession, comnluniou, anù prayers according to the intentions of the Pope. Crou'n of the ..'acred [fearl of JeSllS. A decree of the Congregation of Indulgences, :\Iarch 20, l lj, anù a rescript of Pins YII., Sept. 26, 181i, grants to all the faithful "ho shall recite,," ith a con- trite heart, the folIo" ing Crown, with the prayers there- unto joined, an indulgence of three hundred days each time, and a plenary indulgence to all who shall have reciteù it once a day for a month; tbe ordinary coudi.. tiOllS of confes ion, cODlmunion, and pra)'ers for the I' Pope and the Church being fulfilled. It is composed of five "Our Father's," each followed by fh-e "Gloria Patri's," and preceded by a versicle and I prayer, as follows: "\. 0 God, incline unto my aid, &c. 1\7.0 Lord, make haste to help me. 1. "011, my mniable Jesus, in llleditating upon the hounty of rrhy Heart, in contemplating its pity and ten- derness for sinners, I feel DlY own beart leaping for jo , c. and filled with the hope of being kindly received by Thee! 10 Alas, what sins have I cODlDlitted! but now, with repent- IT ing Peter, and penitcnt ::\Iagdalen, I deplore and detcst ef IH_'nl, because they offenù Thee, 0 ovcreign Good! '( Grant me a general pardon uf them; and, through the G 122 TREATISE 01'\ INDULGENCES. kindness of Thy sacred Heart, grant that I may die rather than offplld Thee, or that I DUlY live only to love Thee." IIere say one "Our Father" and five "Gloría Patri's" in honour of the five 'Younds and of the sacred Iieart of Jesus, and then this aspiration: "0 sweet Heart of Jesus! grant that I may ever lnve Thee nlore and more." 2. "I bless Thy most humhle Heart, 0 my Jesus, and I fender Thee thanks for having given me such a nlodel; not only dost Thou strongly urge me to imitate it, but by it Thou shewest me the way, and snloothest the path of Thy great humiliations. "I have been guilty of ingratitude and folly, but pardon nle my wanderings. No longer will I be the slaye of pride, nor of vanity; but that I may follow Thee in the way of humility, with an humble heart, and that I may obtain peace and salvation, grant me Thy assistance, and I will bless Thy sacred IIeart for all eternity." One "Our Father;" "Gloria Patri" five times; " 0 sweet IIeart," &c. 3. "I admire, 0 Jesus! Thy most patient Heart, and I thank Thee for the wonderful examples Thou hast left us of Thy invincible meekness in suffering. The sight of nlY extrenle delicacy, which can scarcely suffer the slightest pain, deeply aHlicts me. Ah! dear Jesus, pour into my beart a feryour of spirit, and a constant love of tribulations, crosses, mortification, and penance; that following Thee on Calvary, I nlay merit to be unite{l to Thee in the happiness and glory of Paradise." One "Our Father;" "Gloria Patri" five times; " 0 sweet Heart of Jesus." 4. "In cóntemplating the infinite sweetnesR of thy Heart, 0 mv Jesus, I abhor m y own, "bich is so different I I CH.OWN OF THE SACRED IIFART. 123 fronl 'rhine. Alas! the slightest umhrage, gesture, or WOl d, which is contrary to my feelings, suffices to afflict and trouble me. Pardon me, I beseech Thee, all my fits of anger and passion; and grant me the grace to imitate, on all occasions, Thy unalterable meekness, and to obtain the joys of eternal peace." One" Our Father;" "Gloria Patri" five times; "0 sw('(,t Heart of .Tesus." ;.. ")Iay Thr generous Heart, which was victorious over death and hell, be loaded with all praise and thanks; for it has merited thenl all, Iny dear Jesus! But I anl nlore ashatned than eyer to see my own so CO" ardly as to be troubled hy a few words, or a tritlin object: but it shall be so no longer; grant Ine strength to combat and conquer upon earth, that I may be tri- unlphantly filled with Thy celestial joys," One "Our Father;" "Gloria Patri" five times; "0 sweet Heart of Jesus," &c. Then turning to :\Iary, consecrating ourselves to the sacreù Heart of her beloved Son, and full of confi- dence in her nlaternal heart, say to l}er : "By the fen ent prayer of thy Inost sweet heart, obtain for me, 0 l\Iary, Iother of God, and my l\Iother also, true and constant devotion to the sacred Heart of .Jesus, thy dear Son; grant that, being enclosed therein with Iny thoughts and affections, I may think only of fulfilling my duties, and of maintaining myself in in- ternal peace, until I shall be called into His awful presence. \. 0 Heart of Jesus, burning with the love of us, IV. Inflanle our hearts with the 10' e of Thee. Let us pray. " e beseech Thee, 0 Lord, that Thy Holy Spirit may il1f1anle U:5 "ith that fire, which our Lord Jesus 124 TREATISE OX INDULGENCES. Christ sent from the recesses of His Ileart, upon earth, and which He most ardently desired to be enkindled: who with Thee liveth and reigneth in unity with the san Ie Holy :Spirit," &c. There are many other crowns of the Sacred Heart to be found in hooks on this subject; but we cannot give them all; and, nloreover, we wish to give nothing but what is perfectly authentic. ARTICLE II. CHAPLETS OR CROWNS OF THE BLESSED VIRGIN, " e know of three: the rosary, the ordinary chaplet, and the Crown of the Seven Dolours. We shall treat first of the Crown of the Seven Dolours, being more intimately connected with the Crowns of our Saviour; next of the rosary; and, finally, of the ordinarJ' chaplet or beads, which will give us occasion to speak of indulgenced crosses, medals, &c. Crou'n or Chaplet of the Seven Dolours of the Blessed nrgin .J.l1ary. This chaplet is conlposed of seven parts, each of which consists in an "Our Father" and "I-Iail l\Iary," according to the numher of the principal sorrows which our Blessed Lady suffered. 1. In the Temple, when the aged Simeon announced to her that a sword of grief should pierce her own soul. 2, 'Yhen, to escape the cruelty of I-Ierod, she was forced to fly into Egypt with St. Joseph and her beloved Son. 3. "Then, in returning from J erusalenl, she perceived that she had lost her dear Jesus, whose absence she de- plored during three days. 4. 'Vhen she beheld this same Son bruised and torn, fallen under the weight of I-lis cross. 5. "Then she saw the Son of her heart elevated on the cross, and the blood flowing from His CHAPLET OF THE SEVEN DOLOURS. 1 5 \\ ounds. 6. 'Yhen His side was opened with a lance, anù when she received Him in her arms. And, 7. "hell she heheld that beloved Body laid in the tomb. Then should be said three H lIail lary' s" ill memory of the tears shed by the Blessed Virgin, to obtain a Sill- cere coutrition, and to obtain the application of tbe in- dulgeuce. 13enedict "XIII., in a perpetual and universal brief, Septelnber 2:J, 1 i2-t, granted an indulgence of two hun- dred days for every "Our Father" and "Hail :\Iary," to all who, with sincrre eontrition, and having confessed, or firllÙY resolved to confess their sins, recite their crowu on each Friday in Lent, on the festival of the :Seven ])olours, aud during it Octave; and one hundred days on any othrr day of the year. lIe who shall recite this crown alone, or with others, l11ay also gain seven years and seven quarantines, Clement XI!., hy an express Bull, December 12, 1 i3-t, confirmed these indlùgences, and, moreover, granted: 1. _\ plenary indulgence to those who shall have recited this crown every day for a month; confes- sion, communion, and prayers for the Church as usual. 2. \n indulgence of one hundred years to all who t>hould confes:s their sins with incerc sorrow, or at lem;t Lave a firnl rrsolutioll of confessing them. 3. An iudulgrnce of one hundred and fifty years to all "ho should recit(\ it on 3Ionda) s, 'Yednesdays, fri- days, and holydays of ohligation, aud who should cou- f(,s their sins with sorro". -t. .\. plenary ilHlulgence, Ollce a year, on any ùay, to all who are aecustOllleÙ to recite it four times a wceh.; the conditions, confe sion, and conununion, and the re- cital of the ,levotion on the same day-. f), \vo hundred years' indulgence to all w 110 recite 12G TREA TIEE ON IXDULGEKCES. it after a sincere and contrite confession; and to all who, carrying about thenl, and frequently saying it, shaU perfornl SOlne spiritual or corporal good work, ill honour of our blessed Saviour, His Virgin J\tlother, or some Saint, or for the advantage of their neighbour, and shall recite seven" Our Father's," and seven" Haill\Iary's." All these indulgences were confirnled by a decree of January IG, Ii-!i, and also rendered applicable to the 80uls in purgatory. To gain then1, a crown or chaplet must be used, hlessed by the Superior of the order of Servites, or hy another priest of the ...anle order delegated by the Superior, or by a priest pecially en1powererl by His Holiness. Tile Rosa/Y. The anchorets of the early ages, who could not read, repeated the Lord's Prayer a certain number of times, and used pebbles, or otber marks, to count then1, as is proved by Benedict XIV. (De Callonizatione 88" part 2, c, 10, n. II.) Later, the" Haill\Iary" was also recited; and by these "Pater's" and " Ave's" the unlettered supplied the Psalter, which they could not read. St. Dominic, w"ho died in I :21, instituted the prac- tice of reciting fifteen decades of " Ave's," each preceded by a "Pater noster," In honour of the principal n1ysteries of Jesus Christ and of the Blessed Virgin; and this is what is termed the Rosary. It has been frequently called the Psalter of )Iary, because the number of " Ave's" corresponds with the number of the Psalms. The fifteen nl)?steries to be lueditated upon during the recital of the Rosary are divided into three classes: the joyful nlysteries, the sorrowful mysteries, and the glorious mysteries. TIlE rrOSARY. 1 7 The joyflli mysteries are, the Annunciation, the Visi- tation, the Birth of our Saviour in ßethl(>hem, His Pre- sentation in the Tenlple, anù the Finding of the Child Jesus in the Temple. The sorrowful mysteries are, the Bloody Sweat, the Scourging at the pillar, the Crowning with thorns, th Carriage of the cross, and the Crucifixion. The glorious mysteries arc, the Resurrection, the .\seension, the Descent of the Holy Ghost, the ASSU111P- tion of th Blessed Yirgin into heaven, and the Coro- nation of the nles eù Virgin in heayen. The recitation of this pious exercis{' is conlmenced by the sign of the cross; then the Creed to e cite our faith; one "Our Father" and three " Hail l\Iary's" ill honour of the three theological virtues, and the" Gloria Patri." rrhellCe pass to the decades, which are CODl- posed of one" Our Father," ten " Hail :\Iary's," and a " Gloria Patri;" to which at Rome these words ar added, " Iay the names of Jesus and Iary be praised now and for ever !" To recollect better the nlystery corresponding to each dec8J , nd on which it is necessary to nleditatC-' during the recital of the rosary, that nlystery nlay Iw expn>s ed in the Angelical salutation after the holy nanll' Jesus, according to the decade. 'rhus, for the joyful mysteries: "Hail Iary, full of grace, hlessed art thou anlong women, and blessed is tbe fruit of thy womb, Jesus: whom thou didst conceive: whom thou ùidst carry in thy visit to S1. Elisabeth: whom thou (lidst bring forth: whonl thou didst present in the Temple: whonl thou diùst find in the Temple." For the sorrowful mysteries: "'Vho was bathed in a sweat of blood: who was scour ed: who 'Was crowned '-' "ith thorns: who carried the cro : "ho was crucified." 128 TREATISE ON INDULGENCE:s. For the glorious n1ysteries: ",rho rose from the dead: who ascended into heaven: who sent the IIoly Ghost upon the Apostles: who assumed thee into heaven: who crowned thee in heaven," Indulgences attached to the Recitation of the Rosary. The Popes Si. tus IV., Leo X., Innocent XI., Alex- ander VIII., Innocent XII., and Cleu1ent XI. attacheù 8everal indulgences to the Rosary or Psalter of Our I.Jady. Bcne(lict XIII., in a brief of April 13, 1í26, granted one hunùred days' indulgences for each" Our Father," and each "llail );Iary," to all the faithful who should recite the whole of the rosary, or to all who should recite the third, that is, the ordinary chaplet or bead8; and to those who shall have recited one third (laily for a year, a plenary indulgence on any day they please, proYideù they llaYC confessed and comu1unicatetl with this intention. To gain these indulgences two things are requisite: 1. The rosary should be blessed by a Dominican, or by a priest specially empo"Wered. 2. In reciting it, it is ne- cessary to meditate on the nlysteries, without, however, expressly nlelÜioning them. For those who cannot meditate, it will sufuce to say it piously and devoutly. There are other indulgences granted to the members of the Confraternity of the Rosary, which "We shall meD- tion when we speak of ConfratelïÚties. The ordinary Chaplet or Beads, That which is conlmonly called the chaplet or crown of the Blessed "Virgin, is the third part of the rosary, and is said by reciting the Apostles' Creed, one "Our }'ather," three "Hail l\;}ary's," and five decades, as ahove, This chaplet is conullonly used Ly all classes BRIDGETINE BEADS. 129 of the faithful. There are also chaplet of six decades, of which we do not know the origin, and of which we have seen nothing authentic. If a beads which has not been blessed be used, no indulgence is gained, but a pious and laudable work i!S perfornled. nut if, on the contrary, a person uses a chaplet bles:seJ by the Pope, or by a priest who has the power, divers indulgences may be gained, according to the kind of blessing, or according to the good works perfonned. There are t" 0 kinds of bea ble ed with indulgences; those called llridgetine, and those simply indulgenced. Cros ìl's or 111edals are usually attached to them. Bridgetine Bear/s. 1. . .Alexander YI. granted, in 1500, to the priests of the order of Our Saviour, comnlonly called of St. Bridget, because this :Saint founded that order, the privilege of blessing ehaplet8 anu decade:s, with the ap- plication of an indulgence of five hundred days to each bead. This privilege excluded all other orders and , persons. . Leo X., in a Bull, J lll . 10, I j 1;J, reduced this indulgence to one hundred days for the "Credo," and the SaIne for each "Our father" and each "Hail 1\1ar)""." lIe granted, moreover, seven years, nd se,-en quarantincs, for the entire recitation of the rosary of fifteen decades, upon head blessed by a priest of the 'lbove-mentioned order. 3. lIe who shall recite the chaplet of five decades, at least once a day for a year, shall confess his :sins" ith incere contrition, shall receive the Holy COllllliunion, and shall pray for peace and concord aIllong Christian princes, Inay gain a plena " indulgeuce applicable to G LI R ST. MA Y'S COLLEGE 130 TREATISE ON INDULGENCES. the souls in purgatory, on any day on which he may perform thcRe works of piety. (Clement XI., September 22, lil4,) --1. He who, being in the habit of saying at least once a week the chaplet of five decaùes, shall confess his SillS, receive the Holy Sacrament, visit his parish church or any uther, and pray, as above prescribed, on the }'estival of St. Bridget, may gain a plenary indulgence. (Benedict ..YIV., January 15, 1 i48.) 5. lIe who at the hour of death shall recolllmend his soul to God, shall confess his sins, and receive the Viaticulll; or if by sonle misfortune he be unable to con- fess and conlnlunicate, shall be sincerely contrite, and invoke mentally, if not orally, the lIoly Name of Jesus, may also gain a plenary indulgence. (Ibidem.) 6. He who shall recite this chaplet daily, for the space of a month, may gain a plenary indulgence on any clay, provided that, having confessed and communicated, he visits sonlC church, anù prays as required above. (Ibidem. ) i. He who, having on his person this chaplet, shall pray kneeling, at the sounù of the bell, for a person in his last agony, 111ay gain an indulgence of forty days. (Ibidem. ) 8. lIe who, having this chaplet about him, shall examine his conscience, make an act of contrition, and recite the "Our Father" and the "Hail l\Iary" three times, 111ay gain an indulgence of twenty days. (Ibidem.) 9. Hf> who, having this chaplet ill his hand, or about his person, shall hear l\Iass on a festival or a feria, shall hear the word of God, acconlpanying the Holy Viaticum when carried to the sick, shall reclaim sinners, or, in fine, perfornl any act of piety in honour of our Saviour, of the Blessed Virgin, or of St. Bridget, I I I I BEADS SDIPLY I DT]LGENCED. 131 I and c;:ay thrice "Our Father" and "Hail :\Iary," nlay : I gain an indulgence of one hundred days, (Ibidem.) 1 u. .All these indulgences are applicable to th(> soul in purgatory. (Ibidem.) lJeads impl!/ indulgenced. In a decree of the Congregation of Indulgences, .Fehruary 29, 18 O, we find these chaplets distinguished by the tenll apostolic. The indulgences attached to thenl are the following: Any person having one of these chaplets or beads, who saJ8, at least once a week, either the rosary or thc chaplet, which is a third part of it, or the Divine office, or the office of the Blesseù Virgin, or the office of thc dead, or the seven penitential psalms, or the gradual psalms, or who is Rccustonled to give cate- chetical instructions, or to visit the inlprisoned or the sick, or to assist the poor, or to hear 1\lass, or, if a priest, to say :\lass; if he have sincere sorrow for his sins, and go to confession to a priest approved of by the Bishop, receives the Holy Communion, offers tu God fen ent prayers for the extirpation of heresies, for the propaga- tion of the Catholic faith, for peaec and conconl anlong Chrir--tian princes, and for the wants of the Church, 111ay gain a plenary indulgence on any of the following festi- vals: Christmas-Day, the Epiphany, East.cr Sunday, As- ccnsion, Pentecost, rrrillity Sunday, and Corpus Christi; the Purification, .Annunciation, \ snmption, anù Na- ti"ity of the lllesscJ. Virgin; St. John lJaptist, S. Peter antI Paul, St. Andrcw, t. Janlcs, :St. John, 8t. Thomas, SSe })hilip anll JaUlc8, t. Bartholomew, St. -\latthew, SSe Simon and Juùe, St. 1Iattbias, St. Joseph, and All Saints; in all t\\ enty-fonr, ..\ny pcr on pcrfornÜng the aboyc-mentioned work 132 TREATISE ON INDULGENCES. of piety on any other of the festivals of our Saviour or of the Blessed Virgin, may gain an indulgence of seven years and seven quarantines: he who performs them on Sundays and other festivals of the year l11ay gain five years and five quarantines; and if on a feria, he may gain an indulgence of one hundred days. To gain these partial indulgences, confession and communion are required. Any person who recites at least once a week the whole rosary, or the office of the Blessed Virgin, or the office of the dead, or the vespers, or at least one uocturn, and the lauds of that office, or the seven penitential psalms, with the Litany of the Saints and the prayers, TIlay gain an indulgence of one hundred days. .Any person who at the hour of death shall recom- lueud his soul to God with perfect resignation, accord- ing to the instruction of Benedict XIV. in his constitu- tion Pia :ðfater, shall confess his sins with sorrow, and receive the Yiaticunl, or if unable to do this, shall make an act of true contrition, and shall invoke the Holy Name of Jesus orally, or at least Inentally, nlay gain a plenary. indulgence. lIe who before celehrating l\Iass or c0111nlunicating, saying the Divine office or the office of the Blessed YÜgin, shall prepare hinlsclf devoutly, may gain each tinle an indulgence of fifty da).s. lIe who shall visit the in1prisoned or the sick in hospitals, to assist thel11 by SOlne good work, or :shall teach the Christian doctrine in a church, or at hOlile to his children or servants, may gain each tin1e an indul- gence of two hundred days. lIe who morning, noon, and night, shall say the .Angelus; or if he does not know it, shall recite the " Our Father," and "IIaill\Iary," or shall say the De profundis at the sound of the fUll('ral-belJ, or the" Our CROSSES AND MEDALS. 133 Father" and "llail "\Iary," may gain an indulgence of one hundred days. The same indulgence may be gained by Dlcditating on the Passion on Friday, and saying the "Our :Father" and" Haill\Iary" thrice. .An indulgence of one hundred clays may be gained by eXaInining one's conscience, sincerely repenting of one' 8 faults, and nlaking a resolution of amendmen t, and saying "Our 'ather" anu "IIaill\Iary" three times, in honour of the Blessed Trinity, or five times in hon- our of the five wounds of our Saviour. .An indulgence of fifty days 111ay be gained by pray- ing fervently for the dying, and aying, with these in- tentions, "Our }"ather" and "Hail Iary" at least once. Such are the indulgences the Pope ordinarily at- taches to beaùs which he blesses; or which they attach to them who have the power to bless them in the same manner as His Holiness. They are all applicable to the souls in purgatory. (See Decree of the Congregation of Indulgences approved of by Benedict XIV., January 15, 1 ï -13. See also Elenehus, printed at ROlne in 1806, and Raceolla, 1 3ï, p. .339,) Crosses and 111edals, .As the figur(> of the cross and of Christ crucified is of all 8)'IUbo]s the best calculatcd to excite our faith; there exists a universal custom anlongst Christians of carrying about thrlu, or having in their oratories, cruci- fixes, crosses, and also medals of our Saviour. There are also some which represent the Blessed Yirgin or other Saints, rrhis good and pioui::I custonl the Pontiff., have encouraged by attaching divers indulgences to thf' e pious objects, when sanctified by the Apostolieal bene- diction, These indulgences are the Salne as those at- 134 TREATISE ON IVDULGEKCES. tached to indulgenced beads, as above enumerated. They cannot be attached to crosses of paper, or of card, wood, iron, lead, glass, or other fragile substances; these objects should be of gold, silver, brass, or other metal, and should bear no other effigy than that of Jesus Christ or of some canoniseù Saint. According to Bene- dict XIV., and the Elenchus of Pius VI!., it is not required that the whole cross be of gold, silver, brass, &c., hut it suffices that the image of our Saviour be of sonIC of these metals. An answer fronl Ronle decide8 that indulgences may be attached to ivory images. An- other answer of April 11, 18-10, decides that the indul- gence is attached to the Ílnage of our Saviour only; so that the figure may be transferred from one cross to another without prejudice to the indulgence. (Ami de la Religion, no. 350-1.) Any person who bas in his roonl or other decent part of the house a crucifh, cross, or image, blessed by the Pope, or a priest who has the power, and shall per- form before it the works of piety enumerated above, with reference to indulgenced beads, may gain the in- dulgences there mentioned. (Ferraris, Indulg. Art. 64, no. :?3.) A brief of Benedict XIV, August 19, li52, confirmed by Pius VII., decrees that Iasses said at an altar, on which is a crucifix or medal which has received the Pontifical benediction, or celebrated by a priest who carries about hilll a cross or nledal which has been thus indulgenced, enjoy no particular privilege by rea- son of this benediction. Observations on Bead8, Crosses, and j)[edals, 1. To gain the indulgences just mentioned, it is ne- ccs ary that the indulgences be attached to the obj ects ON BEAD J CROSSES, AND MEDALS. 13.'> specified by the Pope, or a person to whonl he ha granted thi power. Otherwise no indulgences will he gained, but a pious work only will have been perforlned. :? Beads of crystal or glass may be blessed with the application of indulgences, if they be solid and com- pact; but iron is forbidden, as also tin, lead, and all other fragile substances. (Decree Congo Indulg. Iarch 1, Ib:?O.) 3. _\.ccording to a decrer of Alexander VI!., Fe- bruary (), I G3 7, and to a declaration of the Congrega- tion of Indulgences, November 26, 1 i 14, crosses, nledals, and beads, which have been indulgenced, cannot bp used by other persons, on auy pretext whatever; aud can he useù by those only for whom they were blessed, or to whOln they were at first gÏ\-en. The indulgences cannot be gained, if the objects to which they are attached be lost; unless they be again found, or unless others he procured similarly blessed. If a person buys a quantity for distrihution, after they have heen indulgenced, he may receive the pricp of thenl; for, in thus distributing theIn, he perfornllS a commission for those for whonl he procures theIll. This decision cannot apply to shop-keepers, who would get their beaùs blessed before 8elling theIll, although they sold thenl at the ordinary price: becau8P this would entice custonlcrs, and there would he a "raffic of holy th.ing . If a person lends his indulgcnceù bead to another, merely to afford hinl the opportunity of performing this devotion, he "ho borrows it certainly does not gain any indulgence; hut nowhere is it found that the beads cease to be indulgcnced to the owner. But if he lends them in order to communicate the indulgence to the other person, or that be Inay gain the indulgencE', the 136 TREATISE ON INDULGENCES. heads cease to be indulgenced, both to the lender and the borrower. The IIoly See has expressed itself for- lnally on this point. 4. The person who receives an indulgenced beads ought to recite it once for the Church, once for the Pope, and once for him who has blessed it. This con- dition is founded on custom, and is generally required; but W"e have never discovered it in any authentic docu- lllents. 5. To claim the plenary indulgences, it is necessary to recite the chaplet at least once a week, or to perform one of the good works mentioned in the chapter 011 Beads simply indulgenced. (). It is necessary to have the beads in the hand when they are saiù, and touch each one at the time of the corresponding prayer: no indulgence would be gained by merely having it about one, without touching it. But if recited with a person who has no beads, he would equal1y gain the indulgence, accorùing to a con- cession of Leo X" who, in his Bull of July 10, 1515, already cited, permits tlw recitation of prayers "ith another person. To gain the indulgences attached to other practice besides the recitati(ln of the chaplet, it suffices to wear the indulgenced objects, or have thenl in a decent part of the bouse, and to perform the devotions hefore thenl. 7. Chaplets lose their blessing and indulgences as soon as they cease to be chaplets; in other words, when they are broken, or a great part of the beads lost; but not by the breaking of the chain, or the loss of a few of the beads. These dispositions necessary to gain the indulgences attached to the various objects blessed to this effect, are ON BEADS, CROSSES, AKD l\IEDALS. 137 I taken from a collection printed at Rome in 17 -t-t, and are founded on a brief of Benedict XIV., February 9, 1 ï -13, This brief is given at full length in Ferraris (Indulg. art. ô, no. 3). QUESTION I.-In what do Bridgetine Beads differ from Beads simply indulgenced? 'o differences may be observed in e amining the favours conferred on both. 1. The Bridgetine beads I ha, e an indulgence attached to each bead, which is not the C e in the other. 2. The indulgences attached to , Bridgetille chaplets are n10re abundant; for, besides the hundred days attached to each bead, these chaplets pro- , cure almost the 8ame indulgences as the others. "T p were of opinion that the indulgence attached to each bead of the Bridgctine chaplet was gained, as the prayers corresponding thereto were recited: a decision of Congregation of Indulgences, January 19, 1833, given to Signor Antonucci, agent of the Holy See in llolland, contains: 1. That to obtain the indulgences, it is ne- cessary to meditate on the mysteries of the rosary, con- formably to a decree of the same congregation, August 1'2, 1 ï:!G, unless the person be hindered by ignorance or incapacity: 2. 'rhat the faithflù do not gain the in- dulgences attached to the bead , unless they recite the whole chaplet; or at least five decadc . It is Tlot, how- ever, ncccs ur) to say them in succe ion; they Dlay be divided: and provided that at each recon1llicncement the intention 1e rene" ed, the indulgence" ill be gained at the conclusion. Qt;'}:STIO '2.-1s a priest, wlw has obtained from Rome the faculty of blessing beads, crosses, and medals, and of attaching to them the same indulgences a. His [10- 13 TREATISE o rXDULGENCES. liness, thereby empowered to confer the indulgences o.,f Bridgetine beads? l\Iany priests have believed, and still continue to believe, that they are; for I have heard many speak in a nlanner that would give one to understand that they Inake no distinction between beads simply indulgenced, and Bridgetine beads. Nevertheless, according to our preceding observations, they nlust not be confounded. 'Vithout the express power of attaching the indulgences of St. Bridget, the ordinary indulgences only will be aUached; which are really distinct from those called the indulgences of St. Bridget, QUESTION 3. Can a priest empowered to bless beads under the term used at Rome, coronas deprecatorias, also bless and indulgence rosaries and crowns of our Saviour? 'V (' think he may; for all these objects are desig- nated by the ternl crowns (coronæ), and particularly when the word deprecatoriæ is added, which renders it more universal. l\loreover, in the enumeration of the indulgences granted for the recitation of the crown, the Popes and the Congregation of Indulgences speak with- out distinction of the rosary, the crown or beads of our Saviour and ofth{ Blessed Virgin. (Ferraris, t, iv. p. 572.) Hence the power of blessing one appears to involve the power of blessing the other; but it does not involve the power of blessing ßridgetine beads or crowns, as we luentioned above. In like manner the power of attach- ing the indulgences of St. Bridget does not confer the power of blessing crowns of our Saviour, nor probably those of tbe Ble:ssed Virgin, because it would be acting in a different province, and verba tantum valent, quantum sonant-words are to be taken in their strict signifi- cation. A decision of the Congregation of Indulgences, ON BEADS, CROS ES, AND :\IEDALS. 139 , dated ...\Iay :!9, I 4 1, declares that a person who ha re- ceived fronl tlw Holy See the faculty of blessing beads (coronas deprecatorias) cannot indulgence crowns of our Saviour without a special power. ( eESTION 1. TVhell a priest has obtailled tlte power cif blessing with the indulgences of St. Bridget a certain number-two thousand for eXU7/tple-of crosses, medals, and chaplets, can he bless two thousand of each, or must he confine himself to tlt'O thousand in all ? He can bless two thousand in all, when the dele- I gated faeulty is thus expressed, because the meaning I of the words ought not to be extended beyond their natural signification. 'Ye have seen some rehcripts in which the numher of crosses, the number of medals, , and the nun1ber of crowns is expressed. In such eases there is no difficulty. "Y e have seen others expressed ill a copulative fornI, thus: "Bis mille cruces, numis. mata, et coronas deprecatorias: two thousand crosses, medals, and chaplets." These two forms of expression have not certainly the same import; therefore the most secure method should be followed, and the number exprcsseù be observed. rrhe Congregation of Indulgences answered in this sense, )Iay :?!J, 1841. Qt:ESTION 5. Can a priest bless with tlte indulgences of St. Bridget chaplets already indulgellced, or of u:hose blessing there is a doubt? In our opinion he may; but those to Wh01l1 they Lelong, or for" horn they are intended, ought to :;;ay the three beads, suppusing this condition to be essential. "-e have before us a re cript contaiuing the following words: "SS, Dominus noster Leo PP. XII. . . . . con- 140 TREATISE ON INDULGENCES. cessit facultatem benedicendi cruces, &c" et eis applicandi omnes et singulas indulgentias a Sanctitate sud concessas, ut in Elencho, edito anno 1823, ac simul indulgentias Stæ Brigittæ nuncupatas." Hence the several indulgences we have mentioned may be all united in the sanle chaplet. QUESTION 6. Call a ring 'ldth the ten marks be considered a corona dcprecatoria, and indulgenced as a chaplet P Being embarrassed how to answer this question, we wrote to the Sovereign Pontiff, l\Iay lU, 1836. His IIoli- ness answered us through the Prefect of the Congrega- tion on the 23d of July following, that a ring cannot be thus indulgenced. A special grant must be maùe ; which is certainly conformable to all theological prin- ciples on the subject of indulgences. QUESTION ï. What form of prayer ougltt to be used in blessing and indulgencing crosses, medals, or heads? l\" 0 special form is prescribed. A simple blessing without any words would suffice; nor does the Pope bless the many objects presented to hin1 in any other 11lanner. Nevertheless, it is usual to say some prayers. The form contained in the ritual nlay be used; but the following, which were expressly conlposed for this pur- pose, would be said with nlore propriety. A lighted "ax-taper and holr water should be used. Blessing for Crosses and 1tledals. )r. Adjutorium nostrulll, &c. IV, Qui fecit cælum et terram. BLE8SIXG FOR CROSSES A D l\IEDAL . 141 ..... Domine, exauùi, &c. I ". Dominus yoLiscum, Oremus. Omllipotens Deus, qui crucis signunl pretiosa Filii I tui sanguine dedicasti, quiqur per emnùenl crueenl lllUll- dun\ rediulCre yoluisti, et per yirtutenl eju dem yenerabi- li crueis hummlllll1 genus ab alltiqui host is chirographo liberasti; te uppliciter exoranlUS ut digneris has eruers I (aut hæc numismata vel hane erucem aut hoc numisllla) paterna pietate bene+dieere et eælestem eis mtutem et gratiam impertiri, ut quieumque ea (yel cas aut illnd) in pas:)ionis et crucis U lligeniti tui signum ad tutelam corporis et animæ super se gestaverint, eælestis gratia- plenitudinem in eis lllunimen valeant tuæ benedictionis aceipere. Quemadmodum yirgam Aaron ad rebellium perfidiam repellcndam belledixisti, ita et bæc signa tua dextera bcnc+die, et contra omnes diabolicas frauùas ,;rtutem eis tuæ defensionis impendas, ut portantibu8 ilIa animæ pari tel' et corporis prosperitatem conferant, salutarcm et spiritualia in eis dona multipliccnt; per eunldem Christum Dominum nostrum. IV. Amen. He sprinkles them with holy water, saying .- In nomine Patns + et Filii et Spiritus Sancti. Amen. If the per. on for u:hom the cross is blessed be present, it is presented to him, 'I.cith these words.- ..\ccipe signulll cruris in nomine Patris et Filii et Spiritus Sancti. En figuranl cruds, pa siollis, et mortis Jrsu Christi, ad tui corporis ct animæ dcfensionem, ut òÌ\;næ bonitatis gratia per yirtutem anctæ crueis æternanl beatitudinenl asscqui merearis: per Christum Don1Ìnunl nostnnu. ill. Amen. 142 TREATISE ON IKDULGENCES. Blessinp for Bead8. .,. Adjutoriunl nostrunl in non1Íne, &c. IV. Qui fecit cælum et terranl. y. Domine, exaudi, &c, IV. Dominus vobiscun1. Oremus. On1nipotclls et luisericors Deus, qui propter exinlianl charitaten1 tuam qua dilcxisti nos, Filiurn tuun1 Unigeni- turn, Dominum nostrum Jesum Christurn, de cælis in terram descendere, et de beatissimæ Virgin is )Iariæ Dominæ nostræ utero sacratissimo, angelo nUlltiantc, carnem suscipere, et n10rtem subire, et tertia die gloriose a nlortuis resurgere, voluisti, ut nos eriperes de potestate tellebrarum; obsecramus immensam clementiam tuanl, ut has coronas (vel hanc corollam) in Christi honorem et laudem ejusdem genitricis Filü tui, ab Ecclesiå tuâ fideli dicata (vel dicatam) benc+dicas et sancti-idìces, eisque (eique) tantan1 infundas virtutem Spiritus Sancti, ut quicumque harurn quanllibet (vel hanc) secum porta- verit, atque in dorno suâ reverenter habuerit, et in eâ ad Te devote oraverit, salubri et perseverante devotione abundet, sitque <'onsors et particeps OmniU111 gratiarum, privilegiorum, et indulgentiarum, quæ ejusden1 Coronæ recitationi per sanctanl Sedenl Apostolicanl concessa fuerunt; et ab omni hoste visibili et invisibili, semper et ubique, in hoc et in futuro sæculo liberetur, et in exitu suo ab ipsâ beatissimâ Virgine Iaria Dei Genitrice, Tibi plenus bonis operibus præsentari mereatur; per Christum Dominum 110strunl. AnI en. He sprinkles thern with holy 'lealer, saying, In non1Íne Patris + et Filii et Spiritus Sancti. IV. Amen. IS' IlOSOrR Of' THE ACRED I1EART . 143 This formula nlay be used for the bles ing of ro- saries, by changing corOllas into rosaria. CH.\PTER VII. IKDULGEXCES ATTACHED TO WORKS OF PIETY IN HOKOUR OF THE SACRED HEARTS OF JESUS AND MARY. IT is no longer a question among Catholics whether it is lawful to honour anù adore the Sacred Heart of I Jesus. The piety of good Catholics, in accordance with I the well-known sentinlents of the Church, leayes no I more romn for doubt on this point. The Popes haye ! been indefatigable in loading with fayours a devotion ; so legitinlate ill its principle, and so cleyated in its I subject. ..\ great nunlber of indulgences have been attached to exercises in honour of this adorable Heart; but as it is necessary to be a menlber of the Confraternity of the Sacred Heart to gain these indulgences, we shall speak of them in the chapter on Confraternities. Nevertheless, there are some which the Raccolta doe;:; not mention. The indulgence for inscribing one's namc in the confraternity. Pius VII" by a rescript of June 9, 1807, and by another of Sept. 2G, 1817, grants in perpetuity an indulgence of one hundred days to thosc who, with a contrite and humble heart, shall nlake thc following offering before a picture of thc Sacred I1eart of Jesus: Prayn. I U I, wishiIlg 0 amiable Jesus, to testify my grati- I tude, and repair DIY infhlC'lities, I, N.N"., gi' e Thee m} I heart, I. con ecrat('. 11lysclf entirely to Thee, and I re- solvc, "lth Thy nSsl tancc, never 1110re to offenù Thee." , ..\nd a pleuary indulgcnce once a month, on any 144 TREATISE ON INDULGEKCES. day, with the ordinary conditions, for all who shall make this offering daily. At the instance of several Bishops and other ecclesi- astics, who were particularly devout to the Sacred Heart of Jesus,. Pius VII. granted, by a rescript of Feb. 12, 1808, an indulgence of three hundred days to all who should say, in honour of tlw Sacred Heart, certain prayers contained in the Raccolta, printed at Ronle; and" Pater," "Ave," and " Gloria Patri" three times. These prayers will be found in the books of the Sacred IIeart of Jesus. To all who recite these prayers once each day, during a month, a plenary indulgence on any day, with the usual conditions of confession, communion, and prayer, according to the intentions of the Pope. These indulgences are applicable to the souls in pur- gatory. The heart of :\Iary may also be the object of honour and devotion. It is not without reason that the Church unites these two IIearts, which were so tenderlyattache(l to each other on earth, and which will never be sepa- rated to the end of time. The same holy Popes, who enriched with spiritual graces the adorers of the Sacred Heart of Jesus, \ave been scarcely less liberal to those who are devout to the sacred heart of l\iary. Nevertheless, the honour paid to these two IIearts is essentially different: one is latria (the highest kind of worship); and the other, dulia (an inferior worship). 'Ye adore the Sacred Heart of Jesus, whereas we honour the Sacred Heart of ßlary, yet with a kind of honour superior to that given to the Saints. By rescripts of Aug. 18, IS0i, and Feb. 1, 1816, Pius VII. granted an indulgence of sixty days, appli- cable to departed souls, to all who should say devoutly IN HO OUR OF THE SACRFD HEARTS. 145 , the following prayer in honour of the Sacred Heart of ::\Iary; anù by another rc cript, :Sept. 20, 181 7, the tsanle Pontiff granted three plenary indulgences, -one on the festi\al of the Kativity, on(' on the A sumption, and on the festival of the Sacred I1eart of :\Iary, to all who should :;;ay the following prayer every day for a 'ear, confess their SillS with sorrow, receive the Holy Communion worthily, ,-isit some church or an altar of the Blessed Yirgin, and there pray according to the in- tentions of his Holines . A plenary indulgence will be received at the hour of death by all who shall say this prayer every day of their lives. Prayer to tIle Sacred IIeart of J[ary. "Ileart of l\lary, 1\loth('r of God, and our ::\Iother also; amiable Hcart, object of the fayours of the Holy 'rril!Îty; I1eart worthy of the reverence and love of angels and of men; I1eart most resembling the IIeart of Jesus, of whom thou art a perfect image; I1eart full of love and compassion for our miseries j youchsafe to melt our frozen hearts, and make them wholly conformable to that of our Divine Redeeuler; infuse into them the love of thy virtues, and the fire which has always burned within thee; watch over our Holy Church, be its refuge and defence against its enemies; be thou the rath which may conduct us to Jesus, and the channel by which the graces necessary for our sah-ation nlay be transmitted to us. Be our comfort in our necessities, our support in temptation, our refuge in persecution, our assistance in danger, and, above aU, at the hour of death, in the last conlbat of life, when all heU, let loose against us, shall seek to ruin our souls; at that awful moment,. on "hich depends our eternal doom, 0 ruost compas- II 146 TREATISE ON INDULGENCES, siol1ate Yirgin, prove to UB the tenderness of thy nla- terna! Heart; manifest thy power with Jesus, by open- ing to us a refuge in the source of mercy itself, in order that we 111ay visit Him in the kingdom of the blessed for eyer and ever. Amen. H :\Iay the Divine IIeart of Jesus, and tbe Immacu- late Heart of :\Iary, be known, praised, blessed, loved, ser\etl, and glorified for ever throughout the whole world. Amen." CHAPTER VIII. I'DL'LGENCES ATTACHED TO THE" VENI CREATOR," THE LITAKIES, THE "ANGELUS," THE "SALVE REGINA," THE" SUB TUUM," AND THE" STAB AT lATER." '3 ECT, 1. Indulgence for tlte " Veni Creator." PIUS YI., by a brief, Iay 26, I i96, granted to all tbe faithful who should recite, with a contrite heart, the " Y cui Creator," or the prose, (( Veni Sancte Spiritus, Et nnitte ccelitus," &'c. an indulgence of three hundred days on \Yhit-Sunday, and on every day of the octave; one hundred days on any other day of the year; and a plenary indulgence once a month for those who, hav- ing ùaily said this prayer, should confess their sins, recei\ e the Holy Conlmunion, and pray according to the intentions of his Holiness. These indulgences are applicable to the souls in pur- gatory. SECT. 2. Indulgences for the Litanies of Jesus and the Blessed l'Üogin. Sixtus Y., in his Bull Reddituri, July II, 158i, granted an indulgence of tbree hundred days to all v.:ho hould recite tbe Litany of the holy Name. FOR THE ANGELUS. 147 By the same bun he granted two hundred days to those who, '\\ ith contrition for their sins, should say the Litany of Loretto, "ith the 'Vcrsicle, " Pray for 'Us, o holy Iother of God," &c., and the prayer, "Pour forth," &c. Benedict XIII. confirmed this indulgence in appro' iug of a decree of the Congregation of Indul- gences, J an uary 12, 1 i28; and Pius YII., by a decree, Septen1ber 30, UH i, increased it to three hundred days, rendercd it applicable to the souls in purgatory, and grantcd a plenary indlùgence to those who should recite this Litany daily, on the fiV'e principal festi,als of our Lady: the Couception, Nati,ity, Purification, Annuncia- tion, and Åssunlption; on the conditions of confcssion, comnnlnion, visiting some church or public chapel, and there praying according to the orilinary intentions. SECT. 3. Indulgences/or the" Angelus." II John XXII. granted by a bull, October 13, 1318, a fcw lIays' indulgence to those "ho should say the H A ,e :\Iaria" thricc at the sound of the bell, An indulgence granted for reciting tbe ".Angelus" may be traced to the time of Adrian \1., who died in 1523; it has like- wi c heen attributed to Clenlent XI.; hut it is beyond 8 douùt that Benedict XIII., by a brief, Sept. 1-1, 1 i24, granted, in perpctuity, to all who should say this prayer e,ery day on their knees, at the sound of the bell, morn- ing, noon, and evening, a plenary indulgence oncr a month on any day, on condition of confessing their sins with sincere sorrow, of receiving the Holy Communion, anù of pra) ing for the concord of Christian kings and princes, the extirpation of heresy, and the exaltation of our Holy )lother the Church. )loreoyer, an indulgence of one hundred days each time it is recitcd with contrition. TREATISE ON INDULGENCES. sam Pontiff, Jan. 10, I i25, declared that these two indulgences were not suspended during the jubilee. They are not applicable to the souls in purgatory. By an indult of December 5, I i2ï, he permitted regulars, and all who live in religious communities, and who, fit the sound of the bell, cannot recite this prayer, when justly impeded, to gain the indulgence by reciting the prayer immediately after the exercise which had hindered them. This prayer, according to Benedict XII!., ought to be said kneeling; but Benedict XIV. decided, April 20, 1742, that it should be said standing on Saturday evening and the whole of Sunday. The evening of Saturday commences at the first Yespers; so that dur- ing the course of the year it ought to be said kneeling on Saturday at noon; but in Lent it ought to be recited standing, because the time of first Vespers has already commenced. According to Ierati, t. ii. p. 2--13, it ap- pears, that if the "Angelus" be said on Sunday after the evening twilight, it ought to be said kneeling, because tbe Sunday is then supposed to be ended; but if the Sunday be ended, 110\\ can the indulgence be gained? I think that in all communities it is said standing on Sundav evening, howe\er late the hour. If the Angelus-bell were rung before twilight, it would be the lllore secure plan: then no doubt would exist as to the validity of the indulgence, nor as to the man- ner of reciting the " Angelus." We cannot discover on what grounds some com- munities pretend to gain the indulgence by saying the "Angelus" in Paschal time; for they cannot take advan- tage of the exception made by Benedict XIV. in favour of those who do not know the" Regina cæli." A concession was made by Pius VI., l\Iarch 18, FOR TilE SALVE REGINA AND SUB TUUM. 149 1781, to those who reside in places where the Angelus- Len is not rung, or who cannot hear the bell, of re- citing the" Angelus" or "Regina cæli" at the time and in the manner stated above. SECT. 4. lndulgences for the" Salve Regina" and the" Suh tuum. " By a universal decree of April 5, 17t!6, Pius VI. granted, in perpetuity, an indulgence of one hundred days on each day of the week, and one of seven years and seven quarantines on Sundays, to all who shall recite devoutly every morning, to make some repara- tion for the outrages comn1Ìtted against the Blessed Virgin )lary and the Saints, the "Salve Regina" and the "Sub tuum" (We fly to thy patronage), with the following versicles, &c. : ,. Dignare me laudare te, Virgo sacrata. R . Da mihi virtutem con- tra hostes tuos. }"'". Dcnedictus Deus in sanctis suis. IV. Amen. ;. Vouchsafe that I may praise thee, 0 holy Virgin. . Give me strength against thine enemies. f. Blessed be God in His saints. I}. Amen, All who say these prayers daily for a month may gain a plenary indulgence on t" a Sundays in the month, hy confe sing, conlmunicating, and prayicg according to the intentions of the Pope. Ioreover, all who are accustomed to recite these prayers may gain a plenary indulgence on all the festi- vals of our nles ed Lady, an(l on .All Saints, with the ordinary conditions. _\.1so a plenary indulgence at the hour of deatb, provided that they confess their sins and receive the Holy Communion; or, if unable, that they be sincerely contrite for their sins. 150 TREATISE ON INDULGENCES. SECT. 5. Indulgence for the" Stahat lJlater," Innocent XI., by a brief of Sept. 1, lôSl, granted an indulgence of one hundred days to all the faithful who should devoutly recite, in honour of our Lady of the Seven Dolours, the "Stabat l\Iater" attributed to Innocent IlL, but which has been more properly as- cribed to J acoponus, a friar-minor of the thirteenth century. CHAPTER IX. INDULGEYCES ATTACHED TO DIFFERENT PRACTICES IN HONOUR OF GOD. SECT. 1. I ndu(qences for the" Tcrsanctus" and the" Gloria P(7!ri" in honour of tlte lloly Trinity_ By two decrees, Jan. 6, 1769, and June 26, 1770, Clement XIII. and Clement XIV. granted an indul. gence of one hundred days to those who, with a con- trite heart, should invoke the Holy Trinity thus: " Sanetus, sanetus, sanetus Dominus Deus e.rereituum, plena est mnnis terra gloria Tua; Gloria Patri, gloria Filio, gloria Spiritui Saneto" - "Holy, holy, holy Lord God of Hosts, the whole earth is full of Thy glory; Glory be o the Father, glory be to the Son, glory be to the Holy Ghost." On Sundays, the festival of the Trinity, and during its octave, this indulgence may be gaincd thrice. There is a plenary indulgence once a month for all who faithfully observe this prac- tice every day during that nIonth. Pius VI., by a decree, ::\lay 1 J, 178-1, granted an indulgence of one hundred days, to be gained once each day by saying, at three different hours-morning, noon, and eve, the ë, Gloria Patri" seven times, and one " Hail l\Iary," in honour of the Blessed Trinity, the FOR TllR TERSANCTUS AND GLORIA PATRI. 151 Incarnation, and the Blessed Yirgin. On Sundays this indulgence is increased to seven years and se, en qua- rantines. They who say this daily for a month may gain two plenary indulgences on two Sunda)'s of the month, pro- "ided they confess, communicate, and pray according to the intentions of tbe Pope, To gain these indulgences, three person ought to unite, and say these prayers together or separately. If onE' should die, or cease to fonn a member of th( society, a third should take his place; otherwise the indulgence cannot be gained. If one of the three fails to fulfil his ol>ligation, we yery much doubt whether the others can gain the indulgence. Pius VI!., by a rescri t, July II, I 15, granted an indulgence of three hundred days to all who hould say the " Gloria Patri," morning, noon, and night, in thanksgi, ing to the Blessed Trinity for the pri'iìeges conferred upon the Blessed Virgin, and particularly in l)er Assumption; and also a plenary indulgence, once a month, to all who shall have recited this prayer thrice a day; confc:,sion, conlmunion, and the prayers for the Popp being supposed. These indulgences are appli able to the souls in pur- gatory. The priests of the Congregation of St. Paul ha\e established a daily )Iass in the church of our Lady of Loretto, at ROlne, to return thanks to the Blessed Tri- nity for the favours conferred upon the Blessed Yirgin. A decree of tbe Congregation of Rites, _\pril I':;, IS 1.>, approved of this devotion, and permitted a Y oti, e )Iai=s of the Blessed Trinity to be said on festivals which are h sscr doubles; on other days, the )Ias:s of the clay i:s said "ith the prayer of the Trinit)-. .\. decree of the 152 TREATISE ON INDULGENCES. Congregation of Il1dulgen('e , April 28, 1815, approved of by the Canlillal VIcar of U0111e, grants nun1erous in- dulgences, both plenary and partial, to those who assist at this :\Iass, and at certain prayers recited by the priest before leaving the altar. By a concession of Pius VII., July 13, 1815, bishops are authorised to found a similar institution in e,-rry town of their dioceses. The inten- tion of the l\Iass ren1ains free; and in places where there is not l\Iass daily, one or two a week will suf- fice. These associations ought to be affiliated to that of Rome. SECT, 2. Indulgences for praising the holy Name of God, Pius YIL, by a rescript, July 23, 1801, granted an indulgence to dl the faithful who should recite the following prayers, in reparation of the outrages daily committed against the name of God by blasphemers. " ßlessed be God." " Blessed be His holy N31ne." " Blessed be Jesus Christ, true God and true :\Ian." " Blessed be the Xan1e of Jesus." " Blessed be Jesus in the most Holy Sacrament of the Altar." " Blessed be :Uary, the n10st IIoly l\Iother of God." "Blessed be the llan1e of:\Iary, Virgin and :\lother." " Blessed br God in IIis Angels and Saints." SECT. 3. Indulgences for reciting Acts of Love in form of a Crou'n. Pius YJI., by a rescript, Aug. 1],1818, granted an indulgence of three hundred days to all the faithful who should recite, with a contrite heart, a succession of acts of the love of .God, arranged in forD1 of a crown, with five "Gloria Patri's," as contained in the Raccolta. FOR RECITING ACTS OF LOVE. 153 By saying them ten times a month for a whole year, a person may gain a plenary indulgence on any day he may choose; confession, comnulnion, and prayers ac- cording to tbe Pope's intentions being supposed. Acts of the Love of Uod. 1. ")Iy God, my sovereign good, would that I had always lon'd Thee !" 2. ":\Iy God, I detest the tinle in which I loved Thee not." 3. "How have I lived so long without Thy holy love ?" 4. "And Thou, my God, how ha8t Thou borne with me?" 5. "I thank Thee, 0 my God, for so much pa- tience." 6. "Xow I desire to love Thee for ever." 7. "I would rather die than cease to love Thee." 8. " I y God, deprive me of life rather than permit that I should cease to love Thee." 9. "The grace I ask of Thee is that I may always love Thee," 10. ""rith thy lo\ye I shall be happy." " Glory be to the Father," &c. I. ")1 y God, I desire to see Thee loved by all men." 2. "I should consider it a lw.ppiness to give DIY blood, in orùer that all men nlay lo\-e rfbee." 3. H lUind are they who love rrhee not." 4. "Enlighten them, 0 my God !" 5. ":Sot to love Thee, 0 Sovereign Good, is the only evil (0 be feared." fie "Xe\ er will I be of the number of those blind BOuls w 110 love Thee not." 7. "r:!'hou, 0 my God, art my joy and all my good." u2 154 TREATISE ON INDULGENCES. 8. "I desire to be wholly Thine for ever." g. "'Vho shall ever be able to separate me from Thy love 7" 10. "Come, all created beings; come, all of )TOU, anù love l11Y God." " Glory be to the :Fatber," &c, 1. ""'\1 Y God, wotùd that I had a thousand hearts to love Thee!" 2, " Would that I had the hearts of allluen to love Thee I" 3. "How I should rejoice were there many worlùs, who might all love Thee !" 4. "I should be happy if I could love Thee with the heart of all possible creatures." 5. "Thou, inùeed, clost lllcrit it, 0 my God " 6. "1\1 y hcart is too poor and too cold to love Thee I" ï. "0 wofnl insensibility of lllan, in regard of this Sovereign Good!" 8. H Oh, the blindness of worldlings, who know not true love!" g. "0 blessed inhabitants of IIeaven, "ho know it and love it I" 10. "0 hapny necessity, to love God I" " Glory be to the "Fathcr," &c. 1. "0 my God, when shall I burn with love for Thee 1" 2. "0 how happy wouIel be my lot I" 3. "But since I know not how to love Thee, I can I rejoice at this, that so many others 10ve Th e with all their hearts." 4. "I rejoice at this particularly, that the Angels and Saints love Thee in heaven." a. "I unite my feeble heart to their inflamed hearts. I I I I j FOR RECITING ACTS OF LOVE. 155 6. ,,"T auld that I could loye Thee as well as tho e Saints who have been most inflamed with Jove for 'fhee !" i. "'V ould that I had for Thee a love 8im.ilar to that of St, Iary :\Iagdalene, St. Catharine, and 1. Teresa !" 8. "Or such as that of 81. Austin, S1. DOlUinic, St. Francis Xa\Ïcr, 81. Philip Ncri, St. Aloysius Gon- zaga. " 9. "Or as that which was entertained for Thee h). the Holy _\postles; and particularly by 81. Peter, St. Paul, and the belayed Disciple." 10. "Or, in fine, as that with which the great patriarch St. Joseph loyed 'fhee," " Glory he to the Father," &c. I. " ""auld, 1110rco' ('1', that I could love Thee, as the Blessed Yirgin loyed Thee upon earth !" 2. "As she loved Thee, particularly when she con- ceived Thy Divine Son in her virginal wom h, "hen she brought IIÏln into the world, when she llouri hed lIim with her nÜlk, anù "hen she aW Him die." 3, " ""auld that I could love Thee as she loves Thee now, and a she will love Thee for ever in hea\ en " t. "nut to love Thee as Thou desern st to be 10' e.l, o God, infinitely Good, would not suffice." ,J. "I should" ish, nloreoyc'r, to lo,-e Thee, as the Di, ine ""anI, nmde )Ian, loyed Thee." (j, ".As lIe loved Thee at His birth." ï. "...\8 lIe 10\ ed Thee e piring on the Cross." b, "As He 10\ es Thee continually in the tahel'naclts where lIe IÌes hid," 9. "As lIe loves, and shall love Thee, for ever." 10. "In fine, 1ny Goù, I "Ìsh to love 'fhee, as Thou lon st us; but sillce that i:5 inl!Jossiblc, grant that 156 TREATISE ON INDULGENCES. I may love Thee as well as I know how, as much as I can, and as 111uch as Thou wishest mc. Amen. " Glory be to tbe Father," &c. Then say the following praycr : "0 God, 'Yho hast prep red invisible rewards for those who love Thee, pour forth son1e of Thy love into our hearts, to the end that, loying Thee in all and above all, we may obtain the accomplishment of Thy promises, which surpass all desire; through our Lorù Jesus Christ," &c. SECT. 4. lndu(qences for Acts of Faith, IIope, and Charity. Benedict XIII. granted, Jan. 15, I í2S, and Bene- dict XIV. renewed the grant, by a rescript, Dec. 11, 1754, an indulgence, plenary, perpetual, and applicable to the souls in purgatory, to those who should, during a month, dcyoutly lnake acts of faith, hope, and cha- rity; it may be gained on any day by also confessing, comlnunicating, anù praying for peace among princes, the extirpation of heresy, and the exaltation of our holy 1\10ther the Church. Also a plenary indulgence, at the hour of death, to those who have been faithful to this practice during life. At the SaIne time he granted a partial indulgence of seven years and se,en quarantines each time these acts are made, whether on different days, or at different hours on the same day, equally applicable to the souls in purgatory. These acts ought to be expressed by formulas, which clearly state the particular motives of the theo- logical virtues: but no deternlined formula has been prescribed, as Benedict XIV. positively said in the above-mentioned rescript. IN' HOXOUR OF OUR LORD. 157 SECT. 5. lndulgence,ç Jor resignation to the JVill of God. By a decree of lay 19, 1818, Pius YII. granted an indulgence of one hundred days to all those who, with a contrite heart, should say devoutly, once a day, the following ejaculatory pra).er : "Fiat, laudetur atque in æternunl superexaltetur justissima, altissima, et anlabilissin1a ,oluntas Dei in onulÍbus," ")Iay tbe nlOst just, n10st high, and nlost anlÏable will of God be done, praised, and eternally ex alted in all things." They" ho recite this prayer daily may gain a ple l1ary indulgence once a )ear, on any day; confession, cOIDlllunion, and prayers according to the Pope's in- tention as usual; and, in fine, there is a plenary indtÙ- gence at the hour of death, for those who shall ha,e frequently recited it during life, and shall receive death '" ith an entire resignation, All these indulgences are perpetual, and applicable to the souls in purgatory. CHAPTER X. I DULGEXCES ATTACHFD TO PRACTICES OF DEVOTION IN HOXOUR OF OUR SAVIOUR JESL'S CHRIST. SECT, 1. Indulgences for the Invocation of tlte holy ..Yame:s of Jesus and ..lIar!!, SIXTUS y" by a bull, July II, I58i, granted an indulgence of one hunòred days to those who should reciprocally salute each other thus: - the first says: H Laudetur Jesus Christus," "Praised be Jesus Christ." And the other answers, "Am ll;" or "Iu sæcula," " For ever." \ 158 TREATISE ON INDULGENCES. The same Pope grants, in the same bull, an indul- gence of twenty-five 'e a Crucifix. By a decree of April 10, It::!l, l)ius YII., renewing a concession already made ùy Clement YIII. and Bene- 160 TREATISE ON INDULGENCES. dict XIV., granted in perpetuity a pl nary indulgence, which nlaY deliver 3 soul from purgatory, l to all who, with sincere contrition, having confessed their sins and received the Holy Comn1tulÌon, should say devoutly tbe following prayer, in any language, before a figure of our crucified Saviour. The Congregation of Indulgences answered, _\.pril II, 18--10, that it was 110t necessary to add other prayers for the intentions of the Pope. Oratio. En {'go, 0 bone -et dulcis- sime J esu, ante conspectum Tuum genibus me pro\.ol \ o,et maximo animi ardore Te oro atque obtestor, ut meum in cor yividos fidei spei, et charitatis sen us, atque \'e- rana peccatoruill meorum pænitentiam, eWiue emend- andi firmissimam \.oluntatem velis imprimere; dum magno animi affectu et dolore, tua quinque yulnera mecum ipse consideIo, ac mente contem- plor, illud præ oculis hahens quod jam in Ole ponebat suo Prayer. Behold me, 0 good and most sweet Jesus! prostrate in Thy pre- sence: I pray with the utmost fervour of my soul, and conjure Thee that 1 hou wouldst im press upon my beart lively sentiments of }"aith, Hope, and Charity; a true sorrow for my sins, and a most firm resolution of amenùment: whilst with all the affection of my soul, and with sincere compassion, I consider and contemplate Thy fi ve wounds, remem bering that which Thy prophet Da\id said of Thee, 0 good Jesus! "They have pierced my hands and my feet, they 1 The form of this concession is not an ordinary one; never- theless we were assured at Rome that it was authentic. According to what was saiù above (ch, iv, art. ii. sect, 2) it is merely a plenary indulgence applicable to the souls in pnrgatory; and it must not be imagined that a person may gain two plenary indulgences at I the same time-one for himself, and one for a departed soul, nor that in applying it to a soul in purgatory, it will be infallibly delivered. In the oRaceolta of 1837 this concession is contained (page 144); it is there" stated that the indulgence is applicable to the souls in purgatory, by a decree of Leo XI!., Sept. 17, 1825; but no mention is made of delivering a soul from purgatory. FOR VISITING THE BLESSED SACRAl\IENT. 161 Dayid propheh de Te, 0 have numbered all my bones' (Pa. hone .Tesu, " FcJerunt manus xxi. 17, 16), meas et pedes meos, dinume- ra\erunt omnia o sa mea" eps. xxi, 17, 18). SECT, 4. Indulgences for visiting the Blessed Sacrament, By a rescript of September I ï, I ï!JG, Pius YI. granted a plenary indulgence to th?se who should con- ft;:;s their sins with true contrition, receive the Holy Eucharist the first Thursday of each nlonth, visit the Blessed acranlent exposed or in tl1C tabernacle, and re- cite the following pra)"er, " Respice, Domine," &c. com- posed by St. Cajetan, to implore the nlercy of Heaven, and pray for our holy 1\Iother the Church, They who confess, conlmul1Ïcate, and recite kneeling before the Blessed Sacranlent this prayer, may gain an indulgence of seven years and seven quarantines; anù on other days of tbe year, one hundred days' indtÙ- gencr. All tbese indulgences are applicable to the souls in I purgatory. Oremus. Let us pray. Respice, Domin!>, de sanc- Look down, 0 Lord, from thy Ituario tuo, et de excel so cælo- holy place, from the mansions of lrum habitaculo, et vide hane hean'n, and behold this most sa- I'. crosanctam IIostiam, quam cred Host which is offered to Thee i11bi offert magnus PontÏfcx by the great High-priest, Thy holy .; lnctus Puer tuus Dominu9 Son, Lord Jesus, for the sins of IJesus, pro peccatis fratrum his brethren; and be merciful uorum; et ðto placabilis upon the multitude of our wicked- -..lpcr mu1titudinem malitiæ ness. Behold, the voice of our 11O!'træ. Ecce ,,"ox 6anguinis Brother Jesus cries to Thee from 'ratris nostri J ('su c1amat ad the cro . "0 Lord, hear; 0 fc de cruce, "E\.audi, Do- Lord, be appeased; hearken and ine j placare, Domine; at- do: delay not for Thy own sake, liB ..\ Y ST.:V\ RY'5 COLLEGE 162 TREATISE ON INDULGENCES. tende et fac. N e moreris 0 my God; because Thy Name is propter Temetipsum, Deus invoked upon this city and upon meus; quia X omen Tuum in- Thy people ; '1 and do with us ac- vocatum est super ci\itatem cording to Thy mercy. Amen, istam, et super populum Tuum ;"1 et filC nobiscum se, cundum misericordiam Tuam. Amen, By a rescript of Feb. 14, 1815, Pius VII. granted a plenary indulgence to those who shoulc\ perform some exercise of devotion, publidy or privately, for the space of an hour, on Iaunclay Thursday, in COllll11ellloration of the Blessed Sacrament; proviclcd that, having confessed their sins, they receiye the Holy C01111nUnion on that day, or on SOlne day of the following week. There is an indulgence of three hundred days for performing the same devotion on any other Thursday of the year. I These indulgences are applicable to the souls in pur- gatory. By another rescript of August 24, 1 R 14, his Holiness granted another indulgence of three hundrecl days, ap- plicable to departed souls, to those who should recite, in honour of the Blessed Sacrament, the acts of adora- tion and reparatilJn which are contained in the Raccolta, p, 196, with fhe " Pater noster's," five " Ave l\Iaria's," llnd five "Gloria Patri's," &c. Ioreover, by a rescript of January 20, 1813, an in- dulgence of two hundred days, applicable to the dead, was granted to those who should Inake, with true con- trition, an act of honourable reparation, contained ill I the Raccolla, immediately after the preceding acts. 1 Dan. ix. 19. I I I I ì FOR ADORING THE BLESSED SACRAMENT. 163 SECT. 5. Indulgences for adoring the Blessed Sacrament all.d frequent Communion. By a concl'ssion of Gregory XIII., April 10, Ij80, they who kneel, wherever they may be, at the !Sound of the cle,ation-bell of a solenul )Iass, whether con,en- tual or parochial, and shall say some prayer in honour of the BlcsRed Sacrament, nlaY gain a year's indul- gence each time; and t\\ 0 years if they go to the church for tbe purpose of adoring the Blessed Sacrament at that moment. .All who shall confess their sins, communicate, and pray with the usual intentions, on festivals, may gain ach time an indulgence of five years. If they are Ilccustomed to communicate once a month, and on the l)lemn festivals of our Saviour and the Blessed Virgin, hf the Apostles and of St. John the Baptist, they may ..ain ten years on those days; and a plenary indulgence In the festival of the patron of the place, by fulfilling he ordinary conditions. SLCT. 6, Indulgence for an ejaculatory Praycr to tlte Blessed i!Jacrament. Pius YI. by a rescript of )[ay 24, 1776, granted an Indulgence of one hundred days to those who houlù ay, once a day, in honour of the Blessed Sac 1 -anlent, hlC following ejaculatory prayer, translated from the talian : " Praised and glorified each lllonlcnt be the most Ioly and Divine Sacranlent !" On all Tuesdays throughout the year, the feast of jorpus Chri ti, and during the octave, they who recite :his prayer thrice in the ùay nlaY gain an indulgence of )nc hunùreù ùays. 164 TREATISE ON INDULGENCES. l\Ioreover J there is a plenary indulgence on any da for those who shall faithfully reC'itc this prayer for month: the conditions as usual. Pius YII., by a decree of June 30, 1818, attachel the partial indulgence to the ejaculatory prayer appli l cable to departed souls, when recited at a signal whic] announces the exposition, the bcnediction, or the elev3 tion of the Blessed Sacramcnt, at a solemn l\Iass, "hethe co ventual or parochial. SECT. 7. Indulgences attached to the Office of the Blessed Sacrament. Urban IY., the institutor of the feast and office 0 the Blessed Sacrament, in 1262, granted onp hundre, days' indulgence to those who, having confessed thei sins, should assist at Iatins; one hundred days for th first Vespers, and as many for the second; forty day for each of the little IIours, and forty for Compline one hundred days for those who say or assist at l\Ias, on that day; during the octave, one hundred days fo assisting at the whole office. l\Iartin V., almost doubling these indulgences, grantel by a constitution of 1129, for l\Iatins two hundred days the same for l\Iass; for Yespers one hundred days, anI fifty for each of the little Hours. Eugene IY" surpass. ing l\Iartin V" granted, by a Bull Excellentissimum, l\Ia: 26, 1433, for Iatins four hundred days, and as man: for l\Iass, for first Yespers, and also for second Yespers one hundred and sixty days for each of the little IIours and during the octave, two hundred days for ::\Iatins, fol l\lass, and for Yespers ; eighty for the other IIours, aUI two hundred for assisting at processions. (Ferraris,) These indulgences are applicable to the souls in pur; ! I FOR HONOURING TIlE BLESSED VIRGIN. 165 Mory, according to a declaration of Benedict XIV., eptember 13, 1 i 49. SECT. 8. Indulgences for the "Pange lingua" and for the " Tanturn ergo." Ât the request of a great number of Bishops and ncsts of Rome, Pius YII., in order to excite tbe de- " otion of the faithful towards Jesus Christ concealed in e' 1C Blessed Sacranlent, and to lead them frequently to dore IIÌ1n ill spirit and in truth, and to thank Him or thus dwelling among us in this august Sacrament, ranted, in perpetuity, by a decree of August 25, 1818, n indulgence of three hundred days, to be gained once day by those who, with sentinlents of true contrition, II lOuld devoutly recite the "Pange lingua," with the . ->r icle and prayer of the Blessed Sacrament; and one Indred days for saying the" Tantum ergo," with the r icle and prayer. To those who should frequently . cite, or at least ten times a month, one or other of ese two prayers, a plenary indulgence on lIoly Thurs- 1)', Corpus Christi, or on one of the days during the tave ; and another on 3lly day of the year they please: e conditions as usual. These indulgences are applicable to the souls in gatory. CHAPTER XI. NDULGENCES ATTACllED TO PRACTICES IN HONOUR OF' THE BLESSED VIRGIN AND OTHER SAIKTS. SECT. 1. Indulgencesfor the ..110nth of 1[ar!l' To induce the faithful to sanctify the nlonth of )1ay, , ich is specially dedicated to the Blessed Yirgin l\Iary, lIs YII. granteu, l\1arch 21, 1815, to those who should 166 TREATISE ON INDUl.GENCES. say each day, publicly or privately, some prayer, or de some other work of piety, in honour oftbe Blcssed Virgin: an indulgence of three hundred days each tinIe, and a pIe. nary indulgence on any day they plcase: the conditions: confession, comn1union, and prayers for the Church. These indulgenccs are applicable to the souls 1I purgatory . SEer. 2. Indulgences for a Prayer in honour of the Blessed rirgin and St, Anne. By a rescript of Jan. 10, 1815, Pius VII. granted, il perpetuity, one hundred days' indulgence to those wbc should say devoutly the following prayer in honour ofth, Dlessed Virgin and her holy 1110ther St. Anne; and : plcnary indulgence on the 26th July, to those who sha1 have recited it at least ten times a month. . Ora/io. A ve, gratia plena, Dominus tecum; tua gratia sit mecum; benedicta tu in mulieriùus, et benedicta sit sancta Anna, mater tua, ex qua sine ma- cula et peccato processisti, Virgo l\laria; ex te autem natus est J eSU:3 Christus, Filius Dei vivi; qui vivit et regnat Deus, &c. Amen. Prayer. Hail, full of grace, the Lord with thee ; may thy grace be ""it me; blessed art thou among won.eJ and blessed be holy Anna, thy mt ther, from wbom thou didst prt ceed witbout stain or sin, 0 Virgi lary; but of tbee was born J eS\ Christ, Son of the living God; ",,}- liveth and reigneth God, &c. Arne- SECT. 3, Indulgence for an ejaculatory Prayer in honour of the Immaculate Conception. Pius VII. granted, Nov. 21, li93, a hundred day. indulgence to all who should say, wIth a devout an! contrite heart, the following prayer: I In conceptione tua, Yirgo In thy conception, 0 Virg :t\Iaria, immaculata fuisti; ora :l\Iary, thou wert immaculate; pJ'i i FOR nONOUnlN'G ST. MICHAEL. 167 pro nobis Patrern cujus Fi- foJ' us to the Father, \çhose Son hum J esum de Spiritu Sancto Jesus, conceived of the Holy conceptum peperisti. Ghost, thou didst bring fortb. Or the following: Bcnedicta sit sancta et im- Blessed be the holy and immacu- maculata Conceptio Beatæ late Conception of the Blessed Vir- .Maria' Yirginis. gin Iary. SECT. 4. Indulgences for preparing fO'1' Festivals of tlUJ Blessed rirgin. To excitc a lively devotion amongst the faithful towarJs the Blessed Yirgin, Pius YJI. nppro-ved of no- -venas of prayers, which should serve as preparations for the principal of her festiyals, and granted to those "ho should perform them tbree hundred days' indul- gence for each day, and a plenary indulgence on the feast itself: the conditions as usual. These indulgences are applicable to the souls in purgatory . The frstivals of the Blessed Virgin designated are, the Conception, the Kativity, the Purification, the An- nunciation, and the Asslunption. SECT. 5, Indulgences for a Prayer in honour of St. ."Jichael. By a prrpetual rescript, Iay 6, 1817, Pius VII. granted t" 0 hundred days' indulgrDce, to be g:lÏned once a dny, by thosc who, with a contrite heart, should recite de-voutly the following hymn, prayer, and versicle, in honour of St. )lichael, to obtain his protection in the \ ' warfare of this life, and at the bour of death. He also granted, by the same ùeeree, a plenary indulgence to all those who should say these prayers e-very day for a I month; to be gained, on any day, on observing the ordi- nal)T conditions. 168 TREATISE ON INDULGENCES. HYMNUS. Te, splendor et virtus Patris, Te vita, Jesu, cordium Ab ore qui pendent tuo, Laudemus inter Angelos. Tibi mille densa millium Ducum corona militat ; S d explicat victor crucem Michael salutis signifer. Draconis hic dirum caput Sub ima pellit tartara, Ducemque cum rebellibus, Cælesti ab arce fulminate Contra ducem superbiæ Sequamur hunc nos principem, Ut detur ex Agni throno 1" obis corona gloriæ. Patri, simulque Filio, Tibique sancte Spiritus, Sicut fuit, sit jugiter Sæclum per orone gloria. Amen. A ntiphona. Princeps glo- riosissime, :Michael Archan- gele, memor esto nostri: hic et ubique semper precare pro nobis Filium Dei. f. In conspectu Angelorum psallam Tibi, Deus meus. 1)7. Adorabo ad Templum sanctum Tuum, et confitebor nomini Tuo. Oremus. Deus, qui miro ordine An- gelorum ministeria, homi- numque dispensas; concede propitius ut a quibus Tibi ministrantibus in cælo semper HYMN. Thee, of Thy Father Effluence bright, And Pow'r supreme, our hearts' Delight, Thee, ,\ ith the Angels let us greet, Meek listeners, Jesus, at Thy feet, Around Thee, close in serried band, A thousand thousand chieftains stand; But he that ,"aves the Saviour's sign Is Michael, champion of the line. 'Tis he that drave the Serpent dire To realms that glare with living fire, When chief and rebel comrades feU Like lightning from lIeaven's citadel. May he our arms and counsels guide, In battle with the prince of pride; So shall the LAMB our strife requite, And crown us from His throne of light, An praise to Father, Son, and Thee, Spirit of love. eternal Three, As was, and is, so let it he From age to age continually. Amen. Ant. 1\lost glorious prince, 1\lfi- chael the Archangel, be mindful of us every where, and always pray for us to the Son of God. f. In the sight of the Angels will I sing to Thee, 0 my God. I). . I will worship towards Thy holy temple, nd I will confess to Thy name. Let us pray. o God, who dost dispense t11eser- vices of Angels and men in a 'Won- derful order; mercifully grant, that those who e,er minister before Thee in heaven, may. defend our lives FOR HO OURING ST. JOSEPH. 169 &!:::,istitur, ab his in terra vita here on earth; through Christ our nostrd. muniatur; per Jesum Lord. Christum Dominum nu:::,trum. SECT. G. Indulgence for a Prayer to our .A ngel Guardian. By a brief, of Oct. :!, 1 í!J5, Pius YI. granted to dw faithful an indulgence of one hundred days, if they re- cite, with contrition and devotion, the following prayer: Oremus, Angcle Dei, qui custos es mei, me tibi commis5um pie- tate superna illumina, cus- todi, rege, et guberna. Amen. Let us pray. Angel of God, who art my guar- dian; ill uminate, guard, govern, and direct me, who have been com- mitted to thee by the supernal clemency. Amen. They who have said this prayer, morning and even- ing, for the space of a year, may gain a plenary indul- gence on the 2d of October: the conditions as usual. By another brief, of Sept. 20, 1 j9G, the same Pope confirmed these indulgences, and added another plenary one, at the hour of death, in favour of those who, during life, have frequently recited this prayer. Pius YII., by a decree of :\Iay 15, 1821, granted a plenaQ' indulgence once a month to those who ha\"e said it at least once a day, provided they fulfil the ordi- nary conditions. These indulgences are applicable to the souls in I purgatory. SECT. 7. Indulgences for Prayers in honour of St, Joseph. Pius YII. granted, by a rescript, Sept. 6, 1 t>O-t, on ear's indulgence, applicable to the souls in purgatol)T, t 0 all the faithful of the Catholic world, each time they t ]evoutly recite the following prayers in honour of the Jatriarch St. Joseph, foster-father of our Lord Jesw;; I 170 TREATISE ON INDULGENCES. Christ, and most chaste spouse of the Blessed Yirgin Iary. HYMNU . Quicumque sanus vivere, Cursumque yitæ claudere, In fine lætus expetit, Opem Josephi postulet. Hie sponsus almæ Virginis, Paterque Jesu creditus, .Justus, fidelis, integer, Quod poscit oraus impetrate Quicumque, &c. Feno jaeentem parvulum Adorat, et post exulem Solatur; inde perditum Quærit dolens, et invenit. <-luicumque, &c. Mundi supremus Artifex :Ejus labore pdscitur ; Summi Parentis Filius Obedit illi subditus. (-luicumque, &c. Adesse morH proximus Cum matre J esum eonspicit, Et inter ipsos jubilans Dulci sopore solvitur. Quicumque, &c. Gloria Patri, &c. Quicumque, t.. . Ant. Ecce fidclis senus et prudens, quem constituit Do- minus super familiam suam, f. Ora pro nobis, beate Joseph. ", Ut digni efficiamur pro- missionihus Christi. Oremus, Deus, qui Íneffabili pro vi- dentia beatum Joseph Sanc- tissimæ Genitricis tuæ spon- HYMN. Ye that would live and dip secure, I n merit strong, of mercy sure, Choose Joseph for your heavenly friend, To guide your steps and bless your end. He was sweet Mary's censort dear, And Jesus' sire, when exiled here; Just, true, of purity untold, Say, shall he ask, and God withhold? Ye that would, &c. He worshipp'd at the manger-bed, And then the Exj]e comforted; And sought his Son, and joyous found, While on His Father's business bound. Ye that \\ ould, &c. He through sweet toil and patient pain: The world's Artificer sustains, And whom th' Angelic legions praise Obedience to His creature pays. Ye that would, &c. And now he waxes old, and dies; But first beholds with loving eyes Jesus and Mary-gracious sight- Then sleeps entranced in deep delight. Ye that would, ltc. Glory be to the Father, &c. Ye that would, Ltc. A nt. Behold the faithful an wise sen-ant, whom the Lor placed over His family. f. Pray for us, 0 blessed J( seph. 1)7. That we may be made \vo thy of the promises of Christ. Let us pray. o God, who, by Thy ineffah Providence, didst vouchsafe 1 choose blessed Joseph to be tJ. FOR 1I0XOURING 88. PETER A D PAUL. 171 I I ,um eligere dignatus es; præsta I 'Juæsumu!iI, ut quem protec- torem veneramur in terris in- terce'). orem, h.lbere mereamur in cælis ; qui \ ivis f't regnas, 4.\.c, spouse of Thy most Holy :l\Iother; grant, we beseech Thee, that whom we venerate as our protector on earth, we may merit to ha\ e as our intercessor ill heaven; who Ii, est and reignest, &c. ECT, 8. Indulgences fm" a P'J"aye'}" in honour of s . Pe!f'r and Paul. Pius YI. granted one hundred days' indulgence, July , I ïï , to those who should say, at least once a day, the following prayer in honour of SSe Peter and Paul, -ith one" Pater," "Ave," and "Gloria Patri;" also a .lenary illdtùgence to those who, on one of the days ollsecrated to these Apostles, or on one of the nine days .receding their festivals, or during the octave, should onfess their sins, receive the Holy Communion, ,isit church or an altar dedicated to one or both of these aints, there say the prayer, and a "Pater," "Ave," nd "Gloria Patri," and pray for the Church and the · ope. Prayer. " 0 holy Apostles Peter and Paul, I, N.N., this day nd for ever choose you for my protectors and advo. ates: I humbly rejoice with thee, St. Peter, prince of lIe .\ postles, in that thou art that Rock upon which God as built His Church; and with thee, St. Paul, in that IOU" ert chosen of God to be a vessel of election and the nnouncer of the Truth throughout the whole world, btain for me a lively faith, a firnl hope, a perfect Iharity, an entire forgetfulness of self, a cOlltenlpt of Ie world, patience in adversity, humility in prosperity, telltion at pra)?er, purity of heart, purity of intention I all my actions, diligence in fulfilling the duties of my ation, constancy in my resolutions, resignation to the 172 TREATISE ON INDULGEKCES. will of God, perseverance in divine grace unto death, to the enù that, by your intercession and glorious merits, having overcome the temptations of the world, the ùeyi!, and the flesh, I n1ay be worthy to appear before the sovcreign and eternal Pastor of our souls, Jesus Christ; who li\"cth and reigneth with the Fathrr and the Holy pirit throughout all ages, to enjoy Him and lo\e Him eternally. AnIen." " Pater," "A,e," and" Gloria Patri." To increase the de\otion of the faithful towards tbe prince of the ..\postles, Pius VI., by a rescript, Jan. 19, 17 2, granted an indulgence of one hundred days to those who should say in his honour the following hymn; and a plenary indulgence on Jan. It;, Feast of St. Peter'E Chair at Antioch, and August I, Feast of St. Peter'f: Chains, ptoviùed they confess their sins with sincen orrow, receive the lIoly Conlmunion, \isit som churcb or altar dedicateù to this holy Apostle, anù pray" in the ordinary intentions, HY:;\IXUS. Si vis patronum quærere, f,i vis potentem vindicem, Quid jam moraris? invoca Apostolorum principem, o sancte cæU CIa, iger! Tu nos precando suhleva : Tu redde nobis pervia Aulre supernæ limina. Ut ipse multis prince, &c. The malice of the fiendish foe Do thou, blest Advocate, lay lo\v ; His arts divert, his ire assuage, Lest on our souls he wreak his rage. o holy prince, &c. And when he casts his fiercest dart In death's drear hour, do thou impart Strength for the fight, that, cheer'd by thee, Our strife be Jost in victory. o holy prince, &c. Glory be to the Father, &c. o holy prince, &c. .Ant. Thou art the shepherd of the sheep, prince of the \.. postles ; to thee haye been given the ke)rg of the kingdom of heaven. }""". Thou art Peter. R? And upon this Rock I will build my Church. Let us pray, o Lord. we beseech Thee to raise us up by the apostolic suc- cours of Thy blessed ...\po tle St, I)eter ; that the greater our frailty, the greater also may be the power of the aiù hy which, throu2h his 174 TREATISE ON INDULGENCES. jugiter Apostolica defensione muniti nec succumbamus vi- tiis,nec opprimamur adversis; per Christum Dominum nos- trum. Amen. intercession, we are assisted; tha so, being fortified continually b: his apostolic defence, we may ne] ther Jield to vices, nor be over whelmed by adversities; througJ Christ our Lord. Amen. Pius VII. also granted, Jan. 23, 180G, an induJgenc of one hundred days, to be gained, once on each day by those who should recite the following hymn in ho Hour of St. Paul; and a plenary indulgence, Jan. 25 Feast of the Conversion of St. Paul, and June 30, th Commemoration of St. Paul: the conditions are, con fe sion, communion, a visit to a church or altar dedi cated to this Apostle, and there praying for the Churc] and the Pope. HYMNUS. HYM:N. Pressi malorum pondere, Adite Paulum supplices ; Qui certa largus desuper Dabit salutis pignora, o grata Cælo y ctima, Doctorque amorque gentium, o Paule, nos te vindicem, :Nos te patronum poscimus. :Nam tu beato concitus Divini amoris impew, Quos insecutor odera.s, Defensor in de amplecteris. o grata, &c, X on te procellæ et verbera, Non "incla et ardor hostium, on dira mors deterruit, :N e sancto adesses cætui. o grata, &c. Amoris eia pristini :Ne sis, precamur, immemor, Et nos supernæ languidos In spem reducas gratiæ. o grata, &c. When loads of grief thy heart oppres To Paul thy suppliant vows address; He showers profusely from above Sure pledges of Christ's saving love. o blessed victim, dear to Heaven, Teacher to longing Gentiles given, o Paul, loved friend, avenger strong Guide us our thorn-set path along. For thou, tby soul devoutly smit With fire at lamps celestial lit, Dost in thy fond embrace enfold Those whom thy rage pursued of old. o blessed victim, &c, Thee nor fierce storms, nor twiste( thongs, N or galling chains, nor hostile wrongs, N or death itself could turn astray When following out thy heav.nward wa o blessed victim, &c. Thou lovedst us erst; then lea\ e us DC Be not thy ancient gifts forgot: Our parch'd and languid souls once mo To hope of heav'nly grace restore. o blessed victim, &c. FOR HOXOURING 88. PETER AXD PAUL. I i5 Te destruantur au!>pice, Sæ\"æ inferorum machinæ, Et no!\tra templa pub1icis Petita votis insonent. o grata, c. Te deprecante, floreat I mara damni charitas, ( uam nuUa turbent jurgia, Nec uUus error !>auciet. o grata, &c. (luæ terra cumque dabitur, Jun atur uno fædere, Tuisque semper effluat I Salubre nectar litteris, o grata, &c. Det \ eUe nos quod imperat. Det posse ummus Arbiter, Xe ftuctuantes horride Caligo noctis obruat. o grata, &c. Gloria Patri, 6:C. o grata, &c, .A nt. Vas electionis est mihi istc, ut portet Nomen Meum coram gentibu:o.. et rcgiblls, et filiis Israel. f. Ura pro nobis, !Sancte PclUle Apustole. ir. Ut dibrj1Í efficiamur pro- mis!-ionibus Chri ti. Oremus, Omnipotens sempitcrne Deus, qui bcato A postolo Tuo Paulo quid faceret, ut imple- rctur Spiritu Sancto; divina miscratione præcepisti, ejus dirigentibus monitis, et suffra- gantibus meritis, concede, ut t.'ervielltcs tibi in timore et I tremore, cælotium dOllorum K 0 more let sin OUT souls beguile, Perish each deep Satanic wile; And let our temple-walls repeat Of m riad vows the echoes sweet. o blessed victim, &c. :\Iay charity, unversed in ill, Our land with fruits of increase fill ; Sweet charity, by strifes unspoil'd, By taint of error undefiled. o blessed" ictim, &c, What lands thy zealous pra} ers shall gain '\Iay lo\"e unite with clasping chain, And thy recorded words diffuse Pure streams of health and freshening dews. o blessed victim, &c. .May He that rules us grant us too To will His will, His ways pursue; Lest, ere we moor our fragile bark, Clouds gather, and the night grow dark. o blessed victim, &c. Glory be to the Father, &c. o blessed victim, o.:c. AILe. He is a 'Vessel of election to me, to carry 1\ly Name before the Gentiles, and kings, and tht' children of Israel. }.." Pray for us, holy Apostle Paul. R'. That we may be made wor- thy of the promises of Christ. Let us pray. o almighty and eternal God, who of Thy divine compa,sion didst instruct Thy blessed Apostle St. Paul what to do, that he might be filled with Thy Holy Spirit j grant that, hi", precepts directing, and his merits availing 118, 'We may serve Thee with fear .u1(1 trem- bling, anù be refre.,]lCd by the con- 176 TREATISE ON INDULGENCES. consolatione recreemur; per solation of heavenly gifts; through Christum Dominum nostrum. Christ our Lorù. Amen. A men, :SECT. 9. Indll(qences for the Fesfiral of St. Francis of Paula" Clelnent XII., in his hrief Cælestium munerum, Dec. 2, 1 i38, grante(l to all who should prepare theillseives during the thirteen Fridays preceding the Feast of St. Francis of Paula, April 2, an indulgence of seven years and se,en quarantines on each Friday, and a plenary illdulgencp on one of thenl, provided they confess their sins, receive the Holy Comnlunion, and visit a church of the Order of 'Iininls. 1 For places where there is no church of this Order, he allows, by another brief, :\Iarch 20, 1739, the faithful to visit some altar where an image of the Saint is kept, or the parish church. SECT. 10. Indulgences attached to Devotions in honour of St. .1loysius (If Gonzaga. To excih> in young persons a devotion towards 8t. Aloysius of Gonzaga, Clement XII. granted, by two de- crees, one Dec. 11, li39, and the other, Jan. Î, li40, a i l)erpetual plenary indulgence for each of the six Sun- days preceding tbe festival of this Saint, June 21, or at any other timp of the year, provided that the si.x Sun- days follow without interruption, that they confess their sins, receiye the Holy Comnuu1Ïon, and pray for the wants of tbe Church on each of the six Sundays, and that some pious exercises be performed in honour of I the Saint (Raccolta, 1 3í, p. 450). I Although the Pope prescribes nothing in honour of I J '\ hranch of the Franciscans; so caIled out of humility, as Je iring to be accounted least of all, I FOR IIONOURING ST. ALOYHUS GO ZAGA. 177 the Saint, it is advisable to say, on each of the Sundays, six" Pater's," " Ave's," and" Gloria Patri's," in menIory of the six years he passed in the religious state, and also to meditate upon his virtues. These prayers may be csaid at home, but much better at the church, and particu- larly before an image or picture of St. Aloysius. By a decision of Benedict XIII., Nov. 2, 1 ï2!), of Clement XII., Nov. 21, lï3i, and of Benedict XIV., April 22, 1 ï -12, if the festival of this Saint be tra11S- feITed by order of the Bishops, the plenary indulgence may be gained on that day by complying with the con- ditions. Pius YII. granted, )Iarch fi, 1 R02, an indulgence of one hundred days to those who should devoutly and with a contrite heart say the following prayer, and at the end one "Pater" and " A. ve." PTflye'l" to . Aloysius G01lza,qa. o holy and angelical Aloysius, I, thy unworthy ser- ant, particularly recomnlend to thee the purity both of II y body and mind j I conjure thee, by thy angelical )urity, to commend me to Jesus Christ, the Lamb with- _ .ut spot, and to His most Holy )Iother, Virgin of vir- 'ns. Preserve me from all deadly sin; never permit \I e to be stained with an " inlpurity; when thou shalt ee me in tenlptation, or in danger of sinninf" drive om me all impure thoughts and affections; and, awak- ning in nIe the rcmembrancc of eternity, and of Jesus 'rucified, deeply inlprint in nlY heart the frar of God. Inflame me with ilirine low, that, by imitating thee 'pon earth, I may deserve to be associated with thee in he cnjoynlcnt of God in hea'"Cll. Amrl!. "Pater," ".\ve," I 2 178 TREATISE ON INDULGENCES. CHAPTER XII. INDULGENCES ATTACHED '1'0 MENTAL PRAYER, TEACIIIN( THE CHRISTIAN DOCTRINE, AND PRAYERS FOR THOS:E IN THEIR LAST AGONY AND FOR THE DEAD. SECT, 1. Indulgences fm' J.lfental Praye1'. BENEDICT XIV., being desirous of exciting a spirit OJ prayer in the breasts of the faithful, granted, by a Bull Dec. 16, 1746, an indulgence of seven years and sevel quarantines, applicable to the souls in purgatory, to al who, publicly or privately, in church or elsewhere, shoulc teach a number of people to meditate, or pray mentally as well as to those who assist at such instructions, pro. vided that, being truly sorry for their sins, they hay<< received the Holy Communion on that day. Also a plenary indulgence once a month, applicahll to the souls in purgatory, to all who have followed thi: practice every day during that month: the conditiolll as usual. A plenary indulgence also once a month, on th<< same conditions, to those who have prayed mentall every day for half an hour, or at least a quarter. SECT. 2. Indulgences fO'1' teachiug the Christian Doctrine. Paul V., by a constitution, October 6, 160i, granted 1. An indulgence of one hundred days to schoolmaster: each time they teach or expound the Christian doctrin to their scholars during the week; and if on Sunday and festivals they take them to the church, or othe places where instructions are given, an indulgence () seven years. 2. An indulgence of one hundred days to fathers all FOR THOSE WHO PRAY FOR THE DYING. 179 nlothers, masters and mistresse , every tinle they teach tbis doctrine in their hou es to their children or ser- vants. 3. An iudulgence of one hundred days to all who shall, during half an hour, study or teach the catechisnl. -I. To the faithful of all ages who habitually assist at the instructions g:,yen at the church or elsewhere, and who are accustomed to conlmunicate on the festivals of I tlU' Blessed Virgin, an indulgence of three 'ears on each : of those festivals; and 4õ!even years if they devoutly ! receive the }Ioly Communion on that day. Clement XII., by a brief, June :!6, 1 ï35, granted to the faithful an indulgence of seven )years and seven quarantines each time they assist at catechism, or the e:\.planation of the Christian doctrine; and the same to those who teach or explain it: confession and COD1- munion on that day are requisite. H granted also to all who habitually assist at, or give explanations of, the Christian doctrine, a plenary indulgence on Christmas-Day, Easter Sunday, and 011 :sSe Peter and Paul: the conditions a usual. --t .f SECT. 3. bululgence.., for those u:/w pray for the Dying. Pius YII., Inoved by paternal affection for all his 'hristian children, and anxious to assist those who Ust'lill the last combat of tIus life, and are surrounded y such inuninent perils, invitps all to pray for them ( On this terrible moment. To induce thenl to this act f piety, he granted by a decree, April 18, 1809, an in- ulgence of three hundred days each time they pray with f,ontrition for the departing faithful, and recite with rl('\otion three "Pater's," in memor)Y of the Passion ,UlÙ Agony of Jesus Christ, anù three "Aye l'laria's" LIBR .!1Y ST. M RY'5 COLLEGE 180 TREATISE ON INDULGENCES. in men10ry of the sufferings of the Queen of l\Iartyrs during the agony of ber adorable Son on the Cross. To those who have performed this devotion at least once a day for a n10nth, a plenary indulgence on any ùay tbey please: the conditions as usual. These indulgences are perpetual, and applicable to the souls of the departed. SECT. 4. Indulgences for the ú1fice of the Dead, for the Gradual Psalms, llnd Pellitential Psalms. Pius V. granted, hy a null, July 9, 156d, an indul- gence of one hundred days to those who should recite the Office of the Dead on the days when it is pre- scribed by tbe rubrics in the Roman Breviary; fifty days for the sanle office when recited at any other time; fifty days for the Gradual Psalms, and for the selell penitential Psalms, when tbe Breviary prescribes them, and forty days for those who say them out of devotion. The Gradual Psalms, so called because composed for the return fronl the Babylonian captivity to Jerusalem, or because they were sung whilst ascending the steps of Solomon's Tenlple, are fifteen in number, from the hundred and nineteenth Psalm to the hundred and thirty- third inclusivel T. SECT. 5, Indulgence attached to a Prayer 1m- the Dead. As it is wholesome to think of the dead, and pray for then1, in order to hasten their entrance into the mansions of eternal bliss, Pius VII. granted, by a uni- versal and perpetual brief, February 7, lS17, an indul- gence of three hundred days, applicable to the souls in purgatory, to all tbe faithful who with contrite hearts should devoutly meditate on tbe Passion of our Lord, nnd say five tinles "Patcr Hoster" and" Ave l\Iaria" for POR THE" DE PROPUNDIS." Ibl the dead, with the following versicle: "Te ergo quæsumus Tuis famulis subveni, quos pretioso sallguinp redemisti;" " \Ye therefore pray Thee, help Thy servants, W honl Thou hast redeemed with Thy precious Blood;" and" Eternal rest," &c. By the same brief he grants a plenary indul- gence, once a month, applicable to the sou1s in purga- tory, to those who perform this exercise daily: the conditions as usual. SECT. 6. Indulgence for the .. De profundis." He who, at the sound of the bell at one o'clock in the morning, shall say, kneeling, the H De profundis" for the souls in purgatory, and the versicle, "Requiem," "Eternal rest," &c.; and he who does not know the U De profundis," but says the" Pater' and" A,e" with the" Requienl," &c., gains each time an indulgence of one hundred days; if he performs this devotion every ùay for a year, he may gain a plenary indulgence on any day he pleases by confessing, conllllunicating, &c. In places where it is not the custonl to ring the bell for the dead every night, these indulgences may be gained by saying the H De IJrofundis" early in the night; they who do not know the "De profundis," may say the "Our :Father," and "Hail )Iary," and "Eternal rest," &c. (Declaration of Clement XII., December 12, lï36, and of Pius VI., )larch Ib, 1781.) SECT, 7. Indulgences for those who pray that Christialtð may be preserved from Suddel" Deaih. Obsen lng that sudJen deaths frequently happened, Pius VII., by a decree, :\Iarch :?8, I I 6, granted an in- dulgence of one hundred da)"s each tilue to all the faith- ful who, with sincere I;)orrow for their sins, should beg 182 TREATISE ON INDULGENCES. of God to preserve us all from this misfortune, and who should recite a series of prayers selected by Cardinal Tomasi. These prayers are here given from the Rae- eolta. The sanle Pontiff grants, also, to those who shall have recite(l these prayers for a year, a plenary indul- gence on the feasts of the Invention and of the Exalta- tion of the Cross, Holy Thursday, and Good Friday, provided that, having confessed and communicated, they pray with the accustomed intentions in some church where the Blessed Sacrament is preserved. On Good Friday, the confession and conu11union of the preceding day will suffice. Orationes. Exaudi nos, Deus salutaris noster, et ne dies nostros ante finiri jubeas, quam peccata di- mittas; et quia in inferno su per- flua pænitentia est, et nullum spatium corrigendi; hinc te supplices rogamus et petimus, ut ubi das spatium su pplicandi, jubeas et peccata dimitti ; per Christum Dominum nO"ìtrum. A verte,Domine,qulCsumus, a fidelibus Tuis cunctos mise- ratus errores, sævientium mor- borum repentinam depelle perniciem, ut quos merito flagellas devios, foveas Tua miseratione correct os ; per Christum Dominum nostrum. Ant, Anima, ccssajam pec- care; cogitade subitanea trans- positione ad æterna" torn1enta. Ibi enim non suscipitur pæni- tentia, nee lucrifaciunt la- Prayers. Hear us, 0 God of our salyation, and suffer not our days to end be- fore Thou hast forgiven our sins; and because in hell penance ayails not, and there is no place for correction, we pray and beseech Thee, that now, when Thou givest us time for supplication, Thou woulùest also forgive us our sins; through Christ our Lord. Have pity, 0 Lord, we beseech Thee, and turn aside from Thy faithful all sin and error, all sudden destruction of cruel diseases, that so Thou mayest of Thy mercy COf- rectandcherish all those whose wan- derings Thou chastisest; through Christ our Lord. Ant. 0 my soul, cease thou to sin; meditate on the suddenness of the removal to eternal torments; for there penance avails not, nei- ther do tears profit; while there is FOR PRAYERS .AGAINST SUDDEN DEATH. 183 crymæ. Dum tempus a.ùest, convertere i clama., llicens: Deus meus, misercre mei. .A Ilt. )Icdia vita in morte 8U- mus; quem quæsumus adju- torem, nisi te, Domine, qui pro peccatis nostris irasceris? Sanctus Deus, Sanctus fortis, Sanctu misericors, Salyator. amaræ morti ne tradas nos. V. X e subito præoccupati die mortis, quæramuB spatium pænitentiæ, et in venire non possim us. ro. Attende, Domine, et miserere, quia pecCayimUB Tibi, Orationes. Populum tuum, quresumus, omnipotens Deus, ab iTa Tua ad Te confugientem paterna recipe pietate; ut qui iræ Tuæ majestatis flagella in repentina morte formidant, de Tua me- reantur venia gratulari ; per Christum Dominum nostrum. Ecclesire ture, quæsumus, omnipotens Deus, placatus in- tende conventum, et miscri- cordia Tua nos potius quam ira præveniat; quia, si iniqui- tates nostra.s observare yolue- ris, nulla poterit creatura sub- istere ; sed admirabili pietate, qua nos fccisti, igno::,ce pec- cantibus, ut opera manuum Tuamm repentina morte non facias intcrire; per Chri tum Dominum nostrum. time, be thou converted, and cry, sa) ing: 0 my God, have mercy upon me. J nt. In the midst of life we are in death; whathelper shall we /Seek, but Thee, 0 Lord, who by our sins art displeased? Holy God, Holy Strong, Holy 'Merciful, 0 Saviour, deliyer us not Q\.er to the bitternes of death, }"Ir. Lest we be suddenly over- taken by the day of our death, amI :seek space for repentance, and find it not. l}'. II ear, 0 Lord, and have merc)', for we ha ye sinned against Thee. P'J'ayer . o Almighty God, receive, we be eech Thee, of Thy fatherly pity those who fly to Thee from Thy wrath; that they, who fear the scourges of Thy l\Iajesty in a sml- den death, may deserve to be made joyful by Thy indulgence; through Christ our Lord. o Almighty God, hear, we be- seech Thee, the a.s embly of Thy Church, and be propitious; and may Thy pity rather than Thy an- ger prevent us; because if Thou ","ouldest obserYe our iniquities, no creature can stand hcfore Thee; but of Thy admirable pity, whereby Thou hast made us, forgh e us our bins, and cause not the works of Thy hanw to perish by sudden dcath ; through Christ our Lord. 184 TREATISE ON I DULGEXCES. Exaudi, Domine, preces nostra;;;, et ne velis cum sen is tuis adire judicium; quia sicut in nobis nulla justitia reperi- tur, de qua præsumere valea- mus, ita Te fontem pietatis a6I1oscimus. a quo et a pecca- tis nostris ablui, et a neccssi- tatibus ac repentina morte lÏ- berari confidimus ; per Chris- turn Dominurn nostrum. Deus, sub cujus oculis omne cor trepidat et omnes con- scientiæ pavescunt, misericor- diam Tuam effunde su pplici- bus, ut qui de meritorurn qua- litate diffidimus, non judicium Tuum in repentina morte nos- tra, sed indu]gentiam Tuam sentiamus; per Christum Do- minum nostrum. o Lord, hear our pra)"ers, and enter not into judgment with Thy servants; for as no justice is found in us, wherein we may presume, so do we acknowledge Thee, the foun- tain of pity, by whom we trust both to be washed from our sins, and to be freed from necessities and sudden death; through Christ our Lord. o God, beneath whose eyes every heart trembles, and all consciences are filled with dread, pour forth Thy pity on us Thy suppliants, that we, who distrust our own me- rits, may never know Thy judgment in udden death, but may feel the benefits of Thy indulgence; through Christ our Lord. CHAPTER XIII. IX'D'LLGENCES PECULIAR TO ECCLESIASTICS. ECCLESIASTICS may 3ain all the indulgences granted to the laity by performing the good works required. Gregory XIII. granted an indulgence of fifty years to all priest , secular and regular, who, before celebrating l\Iass according to the Roman rite, should say devoutly the prayer, "Ego yolo missam celebrare," &c. Priests who celebrate according to the Ambrosian, or )Iozarabic, or Greek rite, cannot gain this indul- gence. Those who are bound to say the Divine Office, or the Office of the Blessed Yirgin, and who Ehall say at the end the prayer of St. Bonaventure, "Sacro- PECULIAR TO ECCLESIASTICS. 185 sanctæ," c., with a "Pater" and "...\xe," will obtain, by concession of Leo X., the remission of all the faults committed through human frailty in the recitation of the Office. It ought to be said devoutly; and the Raccolta, p. 497, stutes that it ought to be said kneel- ing: it is certainly the more secure way. With respect to the validity of this indulgence, the question is, whether it is a dispensation of the law of the Church relating to the faults committed through human frailty against this law in reciting the Office, in 'Which case their ren1Ìssion is obtained by devoutly reciting this prayer; or whether it regards the pu- nishment due to these faults in the sight of God, in which case n contrition capable of effacing them is requisite in order to gain the indulgence. BY' a rescript of September 23, 1802, Pius YII. granted one year's indlùgence, applicable to the soul8 in purgatory, to all priests of the Catholic world, seculars as well as regulars, each time they recite the following prayer in honour of St. Joseph: Oratio, Yirginum custo et pater, sancte Joseph, cujus fidcli cus- todiæ ip innocentia Christu3 J e us, et Yirgo ,-irginum )1.1- ria commissa fnit ; te l)er ho(' utrumque charÌ5simum pig- nus J esum et )Iariam ob ero et obtestor.. ut me ab OID- ni immunditia præser\ atum, mente incontaminata, puro corde et c to corpore J esu et ::\Iariæ semper facias ca5tis- <:inlc f fayours, IJri- \ileges, and indulgences only, which ha\ e been specially granted to the arch confraternity which associates it to itself; and not those favours, &c. which the archconfra- ternity nlay itself have obtained by extension or com- munication. 4. Tbat the statutes existing for archconfraternities and general congregation cannot be put in execution by particular or special confraternities, except with the COll ent of the diocesan, who shall first examine them, and appro\e or nlollify them, according to his own pru- dence, with reslJcct to the locality; and "Who will always renlain the nlaster of thenl, and retain the power of revising and renlodifying them, if he judge it expedient. 5. The indulgences peculiar to each congregation ought to be sanctioneLl as authentic by tbe Bishop, and cannot be published without his pern1Ïssion. In the casE' of a new confraternity, not known in the Church, or of a special grant of indulgences to a confraternity already existing, the Bishop nlay require the letters to he shewn, examine them, and then give an express per- mission to publish the indulgences therein contained. But in the case of a confraternity which is well , known, as soon as the Bishop consents to its establish- , ment in his church or diocese, he thereby allows the indulgences attached to the archconfraternity, and com- municated by a lawful affiliation to this particular con- fraternity, to be announced to the brothers. The au- thenticity of these indulgcnces being public, a llew pro- mulgation of them is not requisite. 6. That religious orders and institutes, archconfra- ternities and congregations, who join to themselves other congregations, shall follow exactly the formula of association approyed of by the same Pon and shall K 19-1 TREATISE ON INDULGENCES. not otherwise comnlul1icate the favour:; and privileges they enjoy. Paul Y., by his constitution Quæ salubriter, Dec. 23, 1610, confirming this rule of Clement VIII., prescribeù, unJer pain of nullity, the observance of the approved fornl ula. ï. That all confraternities and congregations of the same kind, that is, which have been lawfully aggregated to some religiou institute, arch confraternity, or general congregation, can, each in particular, participate in the indtùgences and special privileges of the principal insti- tution; so that the directors of these associations have of thell1selves the power to announce these favours to the people, after their authenticity has been recognised by the ordinary, and his permission obtained to publish them in his diocese. 8. The llloney given by way of alms ought to be transn1ittcd to the directors of the confraternities. They cannot be received but according to the fornl pre- scribed in each place hy the Bishop, nor enlployed for any other purpose but to repair Of ornament the churches of tbe orders or institutes who make the aggregation, or of the aggregated confraternities, or in other pious uses, in such lllal1nCr that it lllay be evident to all, that the association is actuated by no interested motive, but solely by motives of piety and charity. It is forbidden to place in churches, or oratories, plates or boxes to receive the offerings of the faithful, in the name of confraternities. 9. No priest, secular or regular, can hear tIle COll- fessions of the n1embers of confraternities, in virtue of certain privile es they sonletimes pretend to, unless ap- proved of by the Pope, the vicar of his Holiness for the town, and, in other places, by the ordinary. FORMATION OF COKFRATERNITIES. 195 10. The smne Pope ordained, hy the said constitu- tion, that all confraternities and congregations, on what- cn'r title they existed, should procure fresh letters of association to thc religious orders and institutes, arch- confraternities, or congregations, to" hich they belonged, according to the forn1 appro,""ed of by him; anll that within a year, if in Europe, and within two years, if out of Europe, under pain of withùrawing all the favours, pri- 'dleges, and indulgences they had heretofore enjoyed. II. That letters of association arc to be given without any renluneration, although offered spontaneously. 12. That if the Superiors or Directors of confra- ternities transgressed anyone of these rules, the associa- tions nlade by then1 would be null, the privileges useless, and they themselves would incur the severest canonical penalties. Such, in suhstance, is the Bull of Clement YIII. It is no" in full vigour, and serves as a rule in e\ ery case where the Popc has not granted an exemption by spe- cial illdult, E,"en Bishops, who have obtained the fa- culty of establishing confraternities in the churches or chapels of their dioceses, ought to follow its directions; for the delegation they receive always supposes the com- mOll orùer of things, unless it contains a formal excep- tion to the established rules. They ought therefore to ha,""c a formula for each of the confraternities confided to them, and to ha,'c it drawn up authentically when they permit a confraternity to be established, in order that this document may be preser'f"ed in the archi'f"es of the parish, as the title of the said confraternity. In the for- mula express mention should be made of the apostolic indult 011 "hich is founded the right of making such grant. 196 TREATISE ON INDULGENCES. Almost all confraternities having been confided to religious orders, the Superiors grant to particular churches, according to the rules given by Clenlent VII!., the penl1is:o::ion to establish associations, and conlmuni- cate to thenl the privileges they themselves enjoy. Thus, the fact of hRving been established is not sufficient of itself to enable the brothers to gain the indulgences; it is aho requisite that the aggregation should be nlade according to the prescribed form, which may be found ill 111erraris (Confrat. art. I, nos. 17 et IS). Bishops haye the power, without delegation, of erecting confraternities in their dioceses; but these con- fraternities cannot partake of the indulgences of the archconfraternities, until they receive the diploma of their aggregation. If, on the contrary, Bishops esta- blish these confraternities by special delegation from tbe Pope, nothing more is required to give the brothers a title to all the indulgences. Such was the answer given by Rome to :.\1. de la :.\Iyre, Bishop of l\Ians. According to section 3 of the Bull before nlentioned, there can be no nlore than one confraternity of the sanle kind in one place; consequently, two churches in the same town cannot have the confraternity of the Rosary or of the Scapular. Benedict XIV. relates, in vol. vi. p. ] 29 of his works, that an animated discussion arose at Lisbon between the Don1Ïnicans and the parish- priest of the Conception, on account of a Confraternity of the Rosary which the priest had obtained for his church, in IiI5, Doubting the validity of this confraternity on account of the regulations of Clement VII!., the priest wished to have it confirmed by special favour of the Pope. The Congregation of Indulgences, after weigh- ing the reasons of the Dominicans, decided that this last FORMATION OF CONFRATERNITIES. 197 confraternity should be suppressed, notwithstanding all the allegations of the other party. The Congregation of Rites had decided the sanl(' thing, in July 1 ï, 16-10, in irnilar disputes at Forli and at l\ovare, between the J'ranciscans of Strict Observance and the 1illors, concerning the Confraternity of the Conception and that of the Uosary. (F erraris, Confrat. art. 1, no. 3-1.) To establish two confratrrnities of the same kind in two different churches, it is necessary that there should be at least a distance of three n1Ïles between the two. This is contained in the fornlula of erection approved of by Clenlent YIII., and has been supposed by se,eral Popes in their briefs aud decrees. (F erraris, ibidem, no. Ii.) Exceptions to the general rule: 1. Coufraternities of the Blessed Sacranlent, which, according to a declaration of the Congregation of Indulgences, February i, IGOi, approved by Paul Y., Dlay be established in all parochial churches, although Ileal' each other, and although other confraternities are already estahlished in thenl. The Congregation of Bishops decided in the smne manner, February 3, IGIO. (Ferraris, art. 1, no. g,) . The Confraternity of the Christian Doctrine, which, according to a decision of the Congregation of Indulgences, February 3, 1 G 10, lllay be erected in all parochial churches. Innocent XI. strongly recomlneluled, in his encyclical letter to the Bishops, June I G, 1 G8G, that this confraternity should be established in as luany places as possible. (X o. 30.) 3. All confraternities, lawfully established before the Bull Qllæcumqlle. .For Clement YIII. aYs, that all "' 198 TREATISE ON INDULGENCE8. these nlay be confirnled; and tlw Congregation of In- dulgences decided to the sanle effect, September 2ï, }ôOi. (No. 31.) 4. The e istcnce of one confraternity in a church does not hinder the establishment of another under a dif- ferent title, and luuch less that of another" holly differ. ent: thus, in the same church nlay exist confraternities of the Rosary, the Scapular, the Sacretl IIeart, &c. ARTICLE III. COXFR.A.TERXITIES I RELATION TO mSROPS. It is certain that in the erection of confraternities, in their statutes, in the use of their priyileges and fa- vours, they are entirely subject to the jurisdiction of the ordinary: C"ood order renders it necessary, and Clement YIII. expres::;ly declares it. There nlay possibly be some difficulty in countries where there are many congregations of lay persons, of penitents of different colours, of associations for hurying the dead, &c. But whatever be the nature of these congregations, Bishops have, by their jurisdiction and the canon law, the following rights: I. To visit tl)eD1, even those established in the churches of regulars, who are, or pretend to be, ex- empt; and to exan1Îne their mode of governnlent, their manner of acting, anù the nlanner of discharging their duties. (Congregation of Bishops anù Regulars, in 1.381 and 1582.) 2. They can always require and oblige the adminis- trators of the goods belonging to these confraternities to shew their books and accounts, at the Bishop's resi- dence, if they live in the sanle town (Congregation of the Council, August 8, 1(93), or to his delegate if at a distance from the Bishop. CONFRATERNITIES IY RELATIOX TO BISHOPS. 199 3. They have the right of requiring all confraternities '\"\""ho have particular banners to assist at the ordinary processions, unless they have a special e).emption. But in France this exenlption would not be admitted. 4. They can always in person, or by delegate, assist at the nleetings of the congregations, and at the elec- tions of their officers; even when held in the churches or oratories of regulars; but they never yote. 5. They have the po'\"\""er of forbidding the chaplains of confraternities, as well as the almoners of all commu- nities, to say Iass on Sundays and festivals, before the hour fixed for the parochial :\Iass, or during it. 6. Although the Bishop has the fight of watching over the administration of the property belonging to confraternitirs, yet he haR not tlH' power of taking the adnunistration upon hirùself. (Decision of the Con- gregation of Bishops and Regulars, K ovember 1-1, 1603,) 7. He has not the power, of his own authority, to unite two confraternities into one: the Congregation of Rites declare(l null, January 2-1, lfil5, a union of the confraternities of the Holy N anlC of God and of the Blessed Sacranlent, luade in the church of Narui, by ordcr of the Vicar-General and of the Bishop during their visitation. 8. Confraten1Ïties cannot be prevented from a ist- ing at burials, when the rights of the parish-priest are not thereby infringed. The Brothers of the Society of Death ha\e the right to walk at funerals with their heads covered. But it is doubtftÙ whether this decision I of the Congregation of Bishops and Regulars would be adn1Ítted in France. 9. Confraternities, legally established, do not require I the special authorisation of the Bishop to asselub]e and 200 TREATISE ON INDULGENCES. leliberate; the Bishop has only the power of being pre- sent personally, or by his delegate. NUlnrrons citations on this point 11lay be found in Ferraris (Con/rat. art. 2). This author gives a multitude or decisions of the Congregation of Indulgences, of the Congregation of Rites, of the Council of Trent, and of the Congregation of Bishops and Regulars. But nlany of these decisions are now inapplicable. ARTICLE IV. COXFRATERX[TIES I RELATIO TO PARI II-PRIESTS. In former tinIes, there were nlany long and grievous dispntes between the parish-priests and the chaplains of confraternities, who pleaded in their fayour privileges opposed to the rights of the priests. To remove the cause of these bickerings, the Congregation of Bishops and Regulars expressly declared, November 23, IGDI, that the particular privileges of archconfraternities were not conullunicated to the congregations which were joined to thein, but only their indulgences, an(l other spiritual graces. 'Yhence it follows, that the chaplains of confraternities, and the directors of congregations, can perform in their chapels or oratories no one of the functions which are considered parochial, nor can they have exposition of the Blessed Sacrament or processions, other than those mentioned in their statutes, without the express permission of the Bishop; but they ll1ay bless candles on the PU1'ification for the brotherhood and the sisterhood. (Decision of the Congregation of Rites, De- cenlber 10, li03.) The parish.:.priest ought to be in, ited to the meet- Ings for the installation or deposition of priors, or CO FRATER ITIES I PARTICULAR. 201 officers of tlw confraternities, or the auditing of the accounts; and in these cases the precedence should ah, ays be given hÏ1n. Exccpt in these cases, he bas no fight to be present at Iueetings, and mueh less to pre- side; or to intrude himself into the administration of the tenlporalities. (Congreg. COllcil. Trident. l\Iarch 15, 1 ...C) . ) , _b. )Ial1Y other observations n1Ïght be luade on the fespective rights of parish-priests and chaplains of con- fraternities; but we shall omit thenI, to avoid prolixity. FeITaris may be consulted (Confrat. art. 2), and Bene- dict XIY. with still greater advantage. (Instil. Eccles. 10j.) CIL\PTER II. CONFRATERNITIES IN PARTICULAR. THE nunlber of confraternities which have e isted, and still do exist, in the different portions of the Catho- lic Church, is very considerable. Each confraternity ha-fing its rules, statutes, and privileges, it is difficult to know exactly what concerns each one in particular, ex- cept from the authcntic documents which constitute its canonical existence. To instruct in a proper manner the nlemhers of the e pious associations, and those persons who desire to join them, it i:-- nece sary to infornl them precisely of the luh-alltages attached to thenl, and the conditions on which they nlay be gained; but it is likewise neces- sary to guard against b..-ï., iug thenl Of allowing thenl to remain in erroneous and superstitious ideas, which are unworthy of religion, and conlpron1Ïse its interests. In order to this, priests, and other directors of con- fraternities, ought not blindly to trust the pamplùets K2 202 Tf EÄTISE ON IKDULGENCES. which are dist:'ihuted without approbation or guaran- tee: let them, therefore, convince themselves that they contain nothing but what is strictly true, beforc recom- mcnding or authorising their use. It is not our intention here to givc a detailed ac- count of all the confraternities which have existed, and which arc still in existence; hut of those only which are 1110re comnlon, such as tlw confraternities of the Rosary, the Scapular, the Blessed SacranlCnt, the Sa- cred lIeart, the Holy II our, Our Lady Auxiliatrix of l\Iunich, Our Lady Auxiliatrix of l\amur, Our Lady Auxiliatrix of Ians, the Archconfraternity of the Sacreù Heart of )Iary: we shall then treat of the Catechisms of St. Sulpice, the Association of the Propagation of the Faith, and of sonle other less known a:o:sociations; and, finally, of the Congregations of the Blesseù Yirgin. ARTICLE I. CO FRATERXITY OF THE ROSARY. The practice of reciting the Rosary in honour of the Blessed Virgin nIay be traced a far back as St. Do- minic, as we have before remarked. Sixtus IV., by his constitution Ea quæ, Iay 9, 1479, yielding to the solicitations of the Duke and Duchess of Bretagne, granted an indulgence of :five years and five quarantines, on each bead of thc Rosary, to those who shoulcl recite in one day the whole Rosary, which be calls the Psalter of the Blessed Virgin. Leo X., in his Bull Pastoris æterni, Oct. 6, 1520, supposes that the confraternity had been ah-eady a long time in existence; that it had been specially confided to the Dominicans; that, having been almost entirely for... gotten, it was re-established at Cologne in 1475, when CO FRATERXITY OF THE ROS \RY. 203 the city and diocese wished to invoke, in a special Dl:tnner, the as istance of Our Lady during some dis- astrous 'Wars against that city; that the n1embers of thi pious association engaged themselves to say thrice a week the Rosary or Psalter of the Blessed Yirgin, for tlH' ce sation of the e\ils under which it laboured, and with which it was threatened; that the Bishop of Forli, Apo tolic XUllrio, propagated it in Gernlany; and that his predecessors, Si)..tus I'. and Innocent YIII., had e tendecl it, and enriched it with many spiritual graces. lIe himself confinns what hael been done before hÏ1n, anù grants to the Brothers of the Rosary, who, having confessed, or at least being truly repentant, and firnùy resolved to confess, and" ho hahitually ay the Ro:õ:ary thrice a week, an indulgence each time of ten years and tell quarantines. Clenlent YII. increased these favours by a consti- tution of )Iay 8, 1534; considering that, to the great 111ajority of the faithful, it was difficult to recite the whole of the Rosary in one day, as heretofore necessaI), he allo'Ws each of the three parts of the Rosary to be aill on three different days of the same week; and the five years and five quarantines of indulgence, granted by ixtus IV. for the recitation of the 'Whole, he extended to each of the thre{' parts. Pius Y. decided, June 2 , 15G9, that the General of the Dominicans, anù those who were ùelegated by him, were thr only persons who could establish confrater- nitieR of the Rosary in any place whatsoever. Don Juan of _\nstria having gained a 8plendid vic- tory over tbe Turks in the Gulf of Lepanto, on Sunday, Oct. ï, 15ïl, the holy Pope Pius Y., to perpetuate the remembrance of it, instituted a solen111 festival in honoul' I of the Blesseù Virgin, unùer the title of Our Lady of 204 TREATISE ON INDULGENCES. Victory, and inserted in her Litany the words: "Help of Christians, pray for us." Two years after, April 1, 15i3, Gregory XIII., by his constitution Monet Apostolus, changed this title into that of the Rosary, and approved of a proper office for this festival, to be celebrated, on the first Sunday of October, in all churches where there is an altar dedicated to Our Lady of the Rosary. Sixtus Y., in his Bull Durn ineffabilia, Jan, 30, 1586, confirnled all that his predecessors had done; renewed the indulgences granted by them to the Confraternity of the Rosary; and pcrn1Ïtted those who were unable to visit the chapel or altar of this confraternity, to gain the indulgences here enumerateù. Indulgences granted to the lJíembers of the Confraternity of the Rosary. 1. A plenary indulgence, the day of their entrance into the confraternity, on condition that, llaving truly confesseù their sins, they receive the floly Comnlunioll on that day in the church or chapel of the confrater- nity; and that they recite at least the third of the Rosary, and pray for the peace of the Church. (Pius V" Brief, Consueverunt, Sept. 1 i, 1569, sect. 6.) 2. Those of the brothers who, being truly sorry for their sins, have confessed them, and received the Holy Comnlunion, shall visit the altar of the Rosary, may gain a plenary indulgence on the following days: the third Sunday of AIJril, Easter, Ascension-Day, Pen- tecost, Trinity-Sunday, Corpus Christi, Christnlas, the Festival of the Patron of the Church, the Sunday within the octave of the Assumption, Good Frìday, and the Sunday within the Octave of the Nativity of the Blessed Virgin. 3. A plenary induJgence on the first Sunday of each CONFRATERNITY OF THE ROSARY, 205 nlOnth to all the brothers who, having confessed, shall receive the Holy Conlll1union in a church or chapel of the confraternity; or who, having confessed and com- nnullcated in any chapel, shall visit the chapel of the Ro ary, or assist at the procession, when a procession of the Rosary takes place, and shall pray as is cus- tomary. 4. A plenary indulgence on all the feasts of the Blessed Yirgill, and on all the days on which is cele- brated one of the In steries of the Rosary, for the bro- thers who, having confessed, shall have received the Holy Conllllunion, and visiteù the chapel or altar of the confrattrnity at any time between the first vespers and the twilight of the following day. 5. Tra, ellers, persons at sea, and ser\ants, who are unable to assist at the procession of the first Sunday of dw Inonth, gain the plenary indulgcnce by saying the whole Rosary, and fulfilling tlH other conditious. Others also, who are legitimately prevented fronl going to these processions, nlaY gain the SaIne indulgence, pro,.ided they havc the desire of confessing and com- nlunicating, anù Fay five decades of the Uosary. But it appears that they ought to confess and communi- cate, with thi8 intention, as soon as l)ossihle; such is thp import of the Bull. rIhc same persons are also dispensed from visiting the church or chappl of the confraternity on the days on which are celebrated one of the mysteries, and nUl)", lleverthcles8, gain the ple- nary indulgence, provideù they flùfil the other con- ditions. (Hull of Pius V., CO/lsueveru/lt, September 1 i, IjG9, sect. 7.) fie .A plenary iudulgence, at the hour of death, for all the brothers who shall confess and recei\e the Holy Yiaticum; or, if unabll',J shall be siuccrelr contrite, and 206 TREATISE o IXDULGENCES. invoke mentaHy, if incapable of speech, the Holy Name of Jesus. (Bull above quoted,) After what has been already said (p. 9ï), it does not appear la" flù, in order to apply this indulgence to a dying person, to make use of a form of absolution, given in the sluall books in use among dw brothers, which is not es ential in every case. The reason stated by Pius YII. for forbidding the blessing to be given to the sick with crosses, 11ledals, &c., is the same for all other blessings or absolutions, excepting that of the Bull Pia ].[ater. 8. An altar of the Rosary is privileged for all asso- ciated priests saying )Iass for a deceased. brother. (Bull of Innocent XI., lVuper.) 9. The faithful, not enrolled an10ng the brothers, nlay gain the following indulgencfs. 1. A plenary in- dulgence on the feasts of Easter, Pentecost, Trinity, and Corpus Christi, all the Sunda) s of Lent, the first Sun- day of October; on the days on which are kept the feasts of St, Donlinic, St. Thomas Aquinas, St. Yincent Ferrier, St. Catherine of Sienna, and of other Saints of the Order of St. Donlinic, provided that, having con- fessed and communicated, tlley ,isit the chapel of the Rosary. 2. Seven years and seven quarantines, each time they assist at the processions on the first Sunday of each month; fi,e years and five quarantines, every time they recite a third part of the Rosary, Among the numerous partial indulgences granted to the brothers, the principal are: one hundred days for assisting at the "Salve Regina," when sung after "Conlpline" in the church or chapel of the confra- ternity; three hundred days for assisting a sick person, or at the burial of the dead; one hundred days for each visit to the chapel of the Rosary; one hundred and CONFRATER ITY OF THE ROSARY. 207 forty days for inducing another to say the Rosary; one hundred years and one hundred quarantines for carry- :ing the Rosary in token of submission to the Blessed iVirgin; fivp years and five quarantines for pronouncing tlw Holy lXame of Jesus at the end of each "Ave I)Iaria ;" three years mul three quarantines for visiting a siek brother, or following his boùy to the grave; and si.'tty days for e,ery pious work. The brothers of the Rosary may gain all the plenary land partial indulgences of the stations at Rome, by : visiting five altars of the church of the Rosary, or five times the same altar in that church, if there are not five, on the days nlarked in the Roman )Iissal for these stations. These days are: Jan. I and G, the Sundays of eptuagesima, Sexagesinla, and Quinquagesima; all the days fronl .Ash- "r ednesaay to Low Sunday inclusively; 't. )Iark, and the three Rogation-Days; Ascension-Day; ithc Yigil, and the week of Penteco:o:.t; the Enlher-Days 'in eptelllbpr; tlw four Sunùays of Advent, and the L:mher-Davs; Christnlas-Eve, Chrishnas-Dav, and the . three following days. There are n1any othcr indulgences which may be !ained at ROlne, both by the brothers and persons not I)f thp society; but it is unnecessary to enumerate them 1ere. .All these indulgences have been rendered applicable o the souls in purgatory, by Clement X. (in a Bull, eh. IG, IG71,- Cælestium rmmerum); they do not pre- uùice those we mentioned when speaking of the recital )f the Rosary (p. 12 ), all which have been confirmed )y different Pontiffs, partictùarly by Benedict XIII., \prilI3, lï G; and by Benedict XIV., Dec. 16, 17-16. Those which have been enumerated may be found in he Bulls of Sixtus IV., Leo X., Pius V., allÙ Sixtus V., 208 TREATISE ON INDULGENCES. or In an instruction on the Rosary, printed at Rome in 1816. Pius YII., by a perpetual brief, Februar)- G, I 08, granted n plenary indulgence, applicable to the souls in purgatory, to all the faithful, whcther lnelnhers of the confraternity or not, who should fix upon a day and hour in the year to recite the whole Rosary of fiftecn decades, and meditating on the mystcries, if, having confessed, they receive the IIoly Communion on that day. This is what is called the Perpetual Rosary, be- cause it is prt'sulllcd that, in the Catholic world, some persons are habitually occupied in this pious exercise; "e may thereby contribute to the perpetual sacrifice of praIse. The 11lelnbers of this sanle confraternity are invited to conllnunicate on fifteen successive Tuesdays, in ho- nour of St. Dominic, founder of the Dominicans, and author of the Rosary. The indulgences are one hun- dred days for each Tuesday; and a plenary indulgence on one of the fifteen, at each one's choice: the condi- tions as usual. (Briefs of _'\lexander YII., Innocent XI., Clelnent XII., and Pius YII.) The brothers who should fail to perfornl these works of devotion would not therebv cease to be nleln- I bel's of the cOllfraternity, but only"'be depri,"cd of the l indulgences. 'Yhen a Bishop has thè faculty of establishing this I confraternity ill the churches of his diocese, to obtain it persons nlay apply to hilll; if he grants it, he gives a I writ of authorisation, orders the register on which are I enrolled the nallles of the brothers to be preserved, and fixes all that concerns the processions on festiyals of I ' the Blessed Virgin, and the first Sunday of the nlonth ; because these rules, statutes, and customs, are always I I CO FRATERNITY OF THE ROSARY. 209 under the control of the ordinary, who nlay change, reform, or nIodify thenI, as he thinks necessary; as was decreed by Clenlent YIII., in his constitution Q.uæ- cllmque. ,rhen once the confraternity is duly establi hed in a church, the priest and his successors can admit all who request it, "ithout any other pern1Ï8:5Ïon or form; nothing n10re is requisite than to take the Christian name and surname of each person, and insert it in the l'egister. Consequently, curates also can adn1Ït, by the authorisation of their parish-priest, who is the lawftù director; unless otherwise ordained by the nishop. The parish-priest ought to be a member of the confraternity. Conditions necessary for gaining the Indulgences of tlte Confraternity of the Rosary. These conditions are four: 1. to be enrolled in the register of the confraternity; 2. to ha\-e a Rosary blessed by a priest empowered to bless them; 3. to recite the entire Rosary once a week, in nleditating on the mysteries; and 4. to fulfil the conditions required for each ind ulgence (lJI anuel du Chapelet et du Ro- suire: by :\1. de San1bucy). I. de Sanlbucy positively declares it necessary for each person to haye a Rosary blessed by a priest who has the faculty. But is this condition absolutely necessary? 'Ye shoul.l rather think not. ..\ theologian at Ronle, whom we consulted on this point, informed U th t it was not necessary to have a blessed Rosary of fifteen decade , or e\ ell a blessed chaplet. The LÏl.'ing Rosary. The Lh in Ro ary consists of an association of fifteen persons, who each recite daily one decade of the Hosary 210 TREATISE ON IXDULGENCES. in honour of the mystery which has fallen to hinl Ly lot. The "hole of the Rosary is thus recited every day, and its fifteen lllysteries honoured. This association is called a Rosary, and consequently a Living Rosary, or a living and acti,-e expression of the Rosary. This pious dcyotion originated at Lyons, in 1826, with the sallIe lady who founded the Association for the Propagation of the Faith, comnlunÎcated itself to the neighbouring dioceses, and is now widely spread. His late Holiness Pope Gregory XVI. soieninlyap- proyed of it, Jan. 2i, 1832, and enriched it with niany indulgences; which those who are enrolled lllay gain, by reciting their decade of the Rosary each day, and I meditating on the nlystery. Those who may wish to join it, will find all that is ! necessarr eXplained in a little book called ":\Ianual of the Living Rosary;" and also the spiritual ad,antages derived from this devotion. ARTICLE II. CONFRATERNITY OF THE SCAPL'LAR, OR OF orR LADY OF 310UNT CARJIEL. The origin of this confraternity is attributed to St. Sinlon Stock, a native of England, and a religious of the Order of Carmelites, renowned for his piety; he" as elected General of his Order in 12-15. In a vision the Blessed Virgin appeared to him, and gave him a Sca- pulaI'; which renlained in his hands as a proof of the I vision, and served as a model of that which all the ' I children of Carmel sholùd wear as a sign of her protec- 1 tion. The l arned doctor Launoy attacked the truth ofl this vision in a dissertation which he published, founù- I ing his objections, principally, on the silence of authors, I I CONFRATERNITY OF THE SCAl'L'LAR. 211 I who, in his opinion, would naturally haye I1lentioned it. Belledict \IY. refutes hinl in his great work on the Canollisation of Saints (t. t, part 2, cap. 9) ; and in his Treatise on Feasts he regard the vision as a positive faet (lih. ü. cap. G). 'rhe institution of the confraternity undoubtedly ap- pears to be as ancient as the time of St, Simon Stock; his at least is certain, that its existence cannot be douhted, nor its actual authenticity, nor the indulgences which it enjoys; and it is equally certain, that the festi- al and office of our Lady of Iount Cannel were law- :'ullyestablished and approved of by the Ronl n Pontiffs, \s Benedict XIV. remarks at the end of the chapter of is Treatise on Festivals, quoted above. Clement YIII., by his constitution, :November 13, 600, granted to the General of the Carnlelites the power establish, wherever he pleased, the Confraternity of \Iount Carmel, to admit by himself, or by his delegates, ecular persons, and to regulate the exercises of piety -hich they proposed. Indulgences of the Confraternity of the ðcaplilar. Paul V., by his briefs, dated October 30, 1606, ugust 31, 1609, and July 19, 1614, granted to the others these indulgences: 1. .A plenary indulgence on the day of receiving the 1 apUlar, provided that, having cOl1fes ed, they com- unicate and pray with the usual intentions. 2. .A plenary indulgence to all the brothers, already rolled, who confes , communicate, and pray for the tcustomed ('nds, on the feast of our Lady of )Iount 'lrmel, July 1 G, which is usually kept on the following :mday. Bírdir flY eSi'lMÃRY1, tcôLTÉGE 12 TREATISE ON INDULGENCES. of gaining the indulgence of the feast of the Scapular t- all the days of the octave, if persons have been unabl to gain it on the feast itself. 3. At the hour of death, a plenary indulgence t all the brothers who, at the hour of death, prouounc orally, or, if speechless, say mentally, the holy Name c Jesus. 4. A plenary indulgence to all th(' brothers wh assist at the procession on the first Sunday of the nlontl with the permission of the ordinary. I 5. Clement X., by his brief, Cormnissa nobis, 1\lay t 1673, permits those who, through 13ickness, infirn1Ìt or otherwise, are unable to assist at this processioI to gain the same indulgence, by devoutly visiting th chapel of the confraternity; or if incapable of doing thÜ such as prisoners, pilgrims, persons at sea, &c. by rE citing the office of the Blessed Yirgin, or by sayin "Pater noster" and" Ave 1\Iaria" fifty tinIes, with a act of contrition, and the resolution of confessing an comnlunicating as soon as possible. The monks and nuns of the Order of Carmel, wh have not this confraternity established in the churclu or chapels of their nlonasteries, nlay gain the same ir dulgences, by 'Saying, in comnlon or in private, the litan of the Saints, and perfol'ming other pious works pr( scribed by Paul Y. 6. 'Five years and five quarantines to all who, "em ing the Scapular, conlnlunicate monthly, and pray a( cording to the ordinary intentions. 7. Three years and three quarantines to those wh do the same on festivals of the ßlessed Yirgin. 8. Five. years and five quarantines to those who ac, company the lIoly Viaticulu when carried to the sid! for whom they must also pray. COXFRATERYITY OF THE SCAPULAR. 213 9. ..\.n indulgence of three hundred days to all who ahstain fronl fle h on 'Vednesdays and Saturdays. 10, An indulgence of forty days to all who recite daily the H Patrr noster" and " .Ave l\laria" sevrn times in honour of the Blessed Virgin; three hundred days ) to those who recite the litany of the Holy Kame; and two hundred days to those who recite the litany of the 1 lessed Virgin. II. One hundred days to those who accompany a corpse to the grave. I:!. One hundred days to all who recite devoutly the : ffice of the Blesscd Yirgin. 13. One hundred days for assisting ùr\-outly at 1 'lass and other devotions in the chapel of the Scapular" i.. 'or giving lodging to or assisting the poor in their r I eces::;itirs, or for any other charitable action. ..\.ll these indulgences have been rendered applicable o the souls in purgatory by Clement X" in his consti.. ution Cum, sicut accepimlls, January 2, Ifiï2. AU the altars in every church of the Carmelites are ,rivileged on the day of the obsequies of a monk or a I lUll. Each church of the Carmelites can haye one altar . IriYileged perpetually in favour of all dead persons. All he faithful, whether brothers or not, who, having con- 'ssed and communicated, shall visit a church of the armelites, and there pray for the intentions of the Pope, lay gain a plenary indulgence. Admission into the Confraternity of the Scapular. To obtain the establishment of this confraternity, ith claim to the indulgences, application nlust be nlade · the General of the Carmelites at Rome, or to the Pope, to anyone who has receiveù authority from hill1. In order that a person should be a member of this 214 TREATISE OK IXDULGENCE8. confraternity, and haye a title to the indulgences thereunto attached, these three essential conditions should be fulfilled: 1. that diP Scapular be received from a priest "ho has proper authority; 2. that it be worn habitually; 3. that the person's nanle be in- scribed in the register of the confraternity. If anyone of these conditions be neglected, the person could not be at all certain of gaining the indulgences above men- tioned, nor of the special protection of the Blesscd Virgin, attached to the Scapular. lly a decision of April 30, 1 38, Gregory XVI., in conlpliance with the requests of the Generals of the Order of Carnlel, allo" eJ that those who should ha\e recei\Ted the Scapular in due fornI, should be nlenlhers of the confraternity fronl that nIOl11(\nt, and he entitled to all tbe indulgences, before their nanles were entered anlOl1gst the nlembers: it is, nevertheless, to be desired that they shoulJ be entered as oon as possible. This favourable grant nlodifies the rules concerning registering; but does not dispense with a register COlll- pletely, or with the necessity of entering the names of the brothers. It is not expedient that particular confraternities should be too n 1 lnlerous; they 'Would thereby lose their value in the est;mation of the people. Let it therefore be recollected, that there can he no nlore than one register in the same town, nor are two allowed in two parishes wl1Îch are not distant more than three mile fronI earh other; hence it 'Would be more proper to establish them I in those places only 'Where there are a greater number of members. The faithful of the surrounding parishes I could go there to receive the Scapular and be enrolled; or if priests living in the same parish obtained the faculty of giving the Scapular, they might collect the I CO FRATERKrTY OF THE SCAPULAR. 215 names of those whom they adn1Ïtted, and send them to the registrar. ,rhen once adlnitted, a person neyer ceases to be a mem ber. If the Scapular be lost or broken, the owner may himself take another: it is better to ha,e it blessed, but there is no obligation; in which case it is not neces- sary to apply to a priest who has the power of giving the Scapular. They who, through negligence or impiety, have ne- glected to wear it, nlay afterwards take it themselves, and gain and participate in all the privileges and indul- gences of the confraternity, by fulfilling the other con- ditions. Haying frequently heard that the Scapular should he entirely of woollen cloth, we Inentioned the subject to the General of the Carnlelites at Rome, "ho said that the strings might be of tape. A prelate ga,e the same allswer; hence there can be no difficulty on this point. I Obligations of tIle J.lfemoel's of the Confraternity of the Scapular, To be a member of the confraternity of the Scapular, lnd to be cntitled to its advantages, that is, to the par- icipation of the nlerits of the Order of Canuel, to the personal indulgences of the confraternity, and to the Jrotection of the Blcssed Yirgin, it is requisite: 1. to lave receivcd a Scapular, blessed and given by a priest ,Iul) authorised to bless and to give it; 2. to wear it lay and night, in health and sickness, until death. . othing more is requisite; neither prayers, abstinences, 1101' extraordinary fasts. The seven" Pater nostcr's" and ., Aye )Iaria's" given in the little books, are not at all lecessary. (...1nsu;er of the General of the Carmelites, :jven :l\Iay 7, 1838.) I 216 TREATISE ON INDULGENCES. Privilege of the Bull Sabbatina. . This Bull, given at Avignon, by John XXII. in 1316, connncnces with the words, Sacratissimo uti culmine. Its authenticity has been attacked by critics, as nlay be seen in P. Alexandre (Siècles XIII et XIV, Dissert. xi, t. 7, folio, .p. 524). It is objected that it is not found in the collection of the Bulls and Constitutions of John XXII. ; that it does nQt resemble them in style; that the writers of the tÌ1ne do not mention it; and that it contains incredibilities, such as thr absolute pron1Ïse of salvation, and certain deliverance from purgatory the first Saturda)T aftcr death, of those who have worn the Scapular. I rrhe Carmelites, on the contrary, have always main- tained that this Bull is authentic, and their reasons are I far from being insignificant. Clement X., in a brief of l\Iay 8, 1673, and Benedict XIY., in his ,vork on the Canonisation of Saints (t. 4, part 2, cap. 9), and in his Treatise on Feasts, mention this Btili as almost positively authentic. P. Alexandre himself allows that the indtùgences there contained may be published; for eight doctors of the Sorbonne, being consulted on this point, in 16-18, by 1\1. de Harley, Archbishop of Rouen, answered to. this effect. The privileges contained in this Bull are: I. that every brother "ho shall die with the Scapular on, will be preserved fronl hell; 2. that if the brothers who I die wearing the Scapular go to purgatory, the Blessed Virgin, as their tender l\'Iother, will deliver them on the I first Saturday after their death. John XXII. avers that I the Blessed Virgin appeared to him and announced this double privilege. CONFRATERNITY OF TilE SCAPULAR. 217 To understand the words attrihuted to the Blessed Yirgin, the e planation of them given by the Carmelites nlust be taken :-1. That tbose who wear the Scapular with de,.otion will obtain the grace to die piously, or in the state of grace, and that thus they will be preserved from hell. :!. That t!le Blessed Virgin, on the day pe- cially consecrated to her, will descend into purgatory, a d: by her prayers and protection, will obtain for those who have been particularly devout towards her the re- mission of the punishnlent due to their sins. The conditions to be fulfilled, in order to be entitled to both these privileges, aloe, besides tLe regular admis- sion into the confraternit)-, and fidelity in wearing the Scapular; 1. to preserve chastity, each one according to his state; 2, to recite daily, if able to read, the canoni- cal office, or the office of the Blessed Virgin, according to the Rmnan bre"fiary; 3. if unable to read, to obser"fe the fasts prescribed by the Church, and besides, Fridays and Saturdays, even fronl Christmas to the Purification, to obser"fe ahstinellce on "T ednesL1ays. Chrisbnas-day is, of course, excepted, if it falls on any of these three days. The recital of the canonical hours, when not obli- gatory on another title, or of the office of the Blessed Virgin, and abstinence on 'YednesdaY3 and Saturdays at Chrishnas, in dioceses where abstinence is not ob- served, nla . be commuted for other good works. This commutation cannot be made by all confe ors, not even ù those who are authorised to bless and give the Sca- pular, but solely by Carmelites, or other confessors who , have special power for this. (Answer of the General of : the Carmelites, given Feb. G, 18-11.) L 218 TREATISE ON INDULGENCES. ARTICLE III. CONFRA TER ITY OF THE BLE SED SACRA::\iEXT. This confraternity originated at Ronle, in the church of Sta. )Iaria's sopra l\Iillcrva, in the early part of the si teenth century. Its enù was to honour, in a special manner, Jesus Christ in the Sacrament of IIis love, and to repair the many outrages lIe therein receives. Paul IlL, moved by the representations made to hinl on this subject, approved by a Bull, l\ov.30, 1539, so laudable an institution, and also the rules for its direction. By these statutes the brothers undertook: 1. To be eyer solicitous for the respect due to the Blessed Sacrament, to see that it was ornmnented pro- perly in parish churches, and that a lamp always burned in its presence. 2. If the church was unable to bear the expenses consequent on these honours, they bound themselves to defray thenl at their own, and never to allow the lIoly Viaticum to be carried to the sick, without a veil for that purpose, with which each parish church should be provided. 3. They also bound themselves, unless lawfully pre- vented, to acconlpany this august Sacranlent when taken to the sick, carrying a torch in their hand, or to send one of the senior members of their fan1ily. 4. On the third Sunday of every month all the bro- thers assembled at St. )Iary's sopra l\linen a, procured Iass, assisted at it, and at the Elevation held a lighted candle. 5. On the Friday within the octave of Corpus CONFRATERNITY OF THE BLESSED SACRAMENT. 219 Christi, they had a solenIn procession of the Blessed Sacrmnent round the outsidp of the church, at which all the men1bcrs of both sexes assistt'd, bearing lighted I tapers. I G. If one of the brother feU sick, his pastor and one of tbe brethren of the confraternity bad to visit him, and prepare him for the last Sacraments. ï. The members of this confraternity, men and I ",",onlen, engage to say a "Pater" and" Ave" five times each week, in honour of the Blessed Sacrament. S. As it woulù be rather out of place for women to be continually going out to acCOn1pal1Y the Blessed Sa. Icrmnent, it was ruled that they should ren1ain at home, and join in spirit with the brothers, by reciting a Ice Pater" and "A. ve" five tinles when they heard the hell ring to call the nIenIbers to accOlnpany the I-Ioly riaticum. Indulgences granted to the Conf1 o aternity of the Blessed Sacrament, Paul IlL, after having approved of the rules just enunlCrated, renùered by the smne Bull, sec. 13, the Confraternity of the Blessed Sacrament capable of parti. ipating in all the graces, indulgences, privileges, and -'xemptions already conferred on lllany other confrater. ities est1.blished at Ronle, and approved of br his pre- lecessors. lIe granted, n10reover, many other indu!. 1'ences, viz. : 1. A plenary indulgence, in the form of a jubilee, n the day of their entering the confraternity, provided fhat, having confessed, they devoutly receive the 1101y ommunion. The same indulgence, on the same con- o tions, thrice during life. 220 TREATISE ON INDULGENCES. 2. One hundred days of indulgence to those who accoDlpany the Yiaticunl with candles, or, if unable tc do this, who pray as required above. The sanle indul. gcnce to those who assist at the procession of the Blessed Sacranlcnt, or at the office celebratcd in the name of the confraternity. To those who visit with dcvotion, OIJ every Friday throughout the year, the church of St. Iary':; /Sopra )Iinerya, tcn years and ten quarantinN each tinle. 3. To WOlnen who cannot decently follow the Blessei Sacrament, the same indulgcnce as for those who ac- conlpany it, provided that, at the sound of the bell, the) join them ill spirit, and devoutly say the" Pater" au( " Ave" five tinles, as lllentioned above. 4. The faculty, to mcnlhers of both se:l.es, of choos ing at the hour of death any confessor they please, aue of being absolved by him from all kinds of sins an( ccnsures, even such as are usually reserved to th. Holy See. 5. The adn1Ïnistrators of this confraternity are autho rised by the sanle Pope to alter or modify its statute and rrgulations, as they in their prudence may deen fit. 6. All confraternities of the Blesscd Sacrament esta blished in other places, on this modcl, may enjoy tll I Banle prh-ileges, graces, and spiritual advantages alread granted, or to be granted IJereafter; and this withou any concession or special association, inlmediately the:' are established by the authority of the Pope, or of tb I ordinary, as was declared by the Congregation of InduJ gences, l eb. 16, 1 G08. Paul V. granted, Nov. 3, 1606: I. A plenary indulgence to the brothers who, havin confessed, communicate and assist at the procession ( CO FRATER ITY OF THE BLESSED SACRAl\IEKT. 221 the Blessed Sacrmncnt, nlade by the confraternity on Corpus Chri:'\ti. 'his procession was fixed by Innocent XII. on friday, the day after the feast. 2. The same indulgence to those who, being unable to go to the procession, confe sJ connllunicatc, and pray according to the intentions of the Pope. 3. The same indulgence to all the brothers" ho, at the hour of death, having confessecl and conununicated, shall invoke nlentally, if speechless, the Holy mne of Jesus. 4. .An indulgence of seven years and seven quaran- tines to those who, having confessed, shall cOllllllunicate on Corpus Christi, and pray for the intentions of his Holiness. 5. One hundred days, on every I'riùay, for risiting the church or chapel of the confraternity. fie One hundred days, each time they assist at the oiflce, or processions of the society. ï. Seven years and seven quarantines, if, having confessed, they conlnlunicate and assist at the pro- ces iOll of the third Sunday of the month, or of Holy Thursda T. 8. Se\-en years and seven quarantines, every tinle they accompany the Bles-;ed Sacranlent, with or without lights, "hen carried to the sick. 9. One hundred days for visiting the Blessed Sacra- ment on Holy Thursday, wherever it is reserved; anù there pra ing "ith devotion. I 10. 'rhe same indulgence for accompanying the body of any person wLatsoever to the grave. 'fhis concession waò:) nlaùe by Clement X" January 2-1th, IGï3. 11. Benedict XIV. granted, .\.ugnst 2, 1 ï -19, one hundred days' indulgence to the brethren eYer) tinle 222 TREATISE ON INDULGENCES. they assisted at l\Iass in the church or chapel of the confraternity, at the public or private assclnblagcs of the confraternity, at processions made by authority of the ordinary; every time they exercise hospitality towards a poor person, reconcile enemies; or, if unable to assist at the procession, or accompany the Blessed Sacranlent when carried to the sick} shall say, at the given signal, one" Our :Fathcr" and" Hail )lary ;" also} when they say five" Our Father's" and five" HaillHary's" for the re- pose of the soul of a deceased brother; or again, whenever they reclaim those who have wandered from the path of virtue, instruct the ignorant, visit the sick and tbe im- prisoned, give any corporal or spiritual ahus, or exercise any other work of charity or piety. 12. The same BeneJict XIV. rendered all these par- tial indulgences applicable to the souls in purgatory, by decree of Sept. 13, 174!). Establishment of the Confi.aternity of the Blessed Sacrament. A priest who wishes to establish this confraternity in his church should procure a written permission au- thorising him so to act, either from his Bishop, if he has an apostolic indult to this effect, or from Rome. I n both cases the rules and statutes just enumerated should be presented to the Bishop, who is empowered I by the Bull of Clenlent VIII. Quæcumque, sect. 5, to examine, alter, or modify them, as his prudence may suggest. There is no ceremony to be performed in admitting those who desire to become members; their name is taken and reg.istered; and this may be done by anyone in the priest's name. If the admitted confess and COlll- municate on that day, they gain a plenary indulgence; I CONFRATERXITY OF TilE BLESSED SACRAMENT. 223 but if tbey do not, still they are validly registered, and hare a title to all the other indulgences. Perpetual Adoration of the Blessed Sac'rament. Anne of Austria, mother of Louis XIV" founded, in 1 (1.')3, the first convent of Reformed Benedictines, who engaged to make habituaHy solenln reparations to Jesus Christ for the outrages lIe continually receives in the Blessed Eucharist. These pious nuns succeeded each other day and night, without interruption, in their chalJel, and, hl1111bly prostrate before the Blessed Sacra- ment, offered thenlsclves to Jesus Christ as victinls of expiation for all the irreverence comn1Ïtted against this Sacrarrent of love. Their 11l0ttO was: "Praised be for ever the )Iost ßlesJed SaCraIllent of the altar." It was eyer on their lips, at the conlnlencement and conclusion of each hour in the office, when passing in the house, before and after meals; at going to rest, at rising, &c. This holy institution was adopted in many houses, spread itself very widely, and exists to tills day. Clement X" wishing to encourage secular persons to adopt it, granted, by a brief, Jan. 22, 16 i -1, a plenary indulgence to those who should unite to honour the Ble8sed Sacrament. If the members be sufficiently nU111CrOUS, it ought to be so arranged that there 111ay always be an adoration; and that each one may givf' one hour a year. It 111ay be regtùated thus: thr yrar is divided into hours, and as many tickets are nUluhered as there are hours; l'ach person then draws, and he finds on the ticket the day and the hour he is to make his yisit and adoration. On that day, or during the "eek, he nlay gain a plenary indulgence by confess- ing, conlnlunicating, and praJiug "ith the usual inten- 224 TREATISE ON IXDULGEXCES. tions. If a person foresees that he will not be able to nlake his visit at the hour he has drawn, he may change with another; and both nlay still gain the I indulgence. In places where this association is not established, and in thQse where the members are not sufficiently numerous to maintain a perpetual adoration throughout the year, they nlay, nevertheless, gain the indulgence; hut they nlu::;t unite thenlselves interiorly to the existing associations, make their adoration at any hour; or which would be better, draw a ticket for a certain hour, and fulfil all the other conditions. ARTICLE IV. COXFRATERXITY OF THE SACRED HI:ART OF JESGS. In addition to the indulgences attached hy different Popes to practices in honour of the Sacred Heart of Jesus, Cardinal de la SOll1aglia, vicar of his Iioliness in the city of Ronle, perlnitted, Feb. 14, 1801, secular priests of the Congregation of St. Paul to establish a confraternity in honour of the Sacred Heart, in their church of St. l\Iary ad Pineam, called in Capelld, on the Tiber. Pius VII. conferred npon it many indulgences, by a brief of Iarch ï, 1801; and by another perpetual brief of JaIl. 2.3, 1803, be nlade this association an arch- confraternity, with the power of aggregating to itself other confraternities of the same institution in Rome and elsewhere, and of communicating to them the in- dulgences granted to it already, or to be hereafter con- ferred upon it. He afterwards bestowed. on it, by sub- sequent briefs and rescripts, other singular privileges; of which the principal are: CONFRATER ITY OF THE SACRED HEART. ')C)- __a I. That there might be several confraternities in one place, if the number of pious souls required it, notwith- standing the Bull Quæcumque. :2. rrhat partictùar confraternities could unite theln- selves to another confraternity of a different title, already aggregated to an archconfraternit ., and thus participate in its spiritual advantages. (Rescripts of April 23, and )Iay 2, 180.").) 3. That at the inauguration of one of these confra- ternities, the office of the Sacred Heart, with the sulenln and pri\-ate )Iasses, could be said ollly once on any day, except Sundays, and fe:-;ti\"als of the first or second cla , f('ria.;., and pri\ ileged ,igils; but always with the per- mis ion of the ordinary. (Decree of the Congregation of Rites, .\prillj, IHOj,) .... That the annual festival of the acred Heart, fixed on the first Sunday after Corpus Christi, could be trans- ferred, "ith the plenary indulgence, and the power of saying all the proper )la scs of the Feast, to any other day of the -ear; but always with the consent of the TIishop, (Rescript, July 7, 1815,) .). That it n1Ïght join to itself all the confraternities of the SacreJ lIeart, lawfully estahli-;hed in any part of I the "orld. (Hescript of July 1 G, alHl Deceluber 1 , 181-1.) This devotion pread so rapidly, and the priesTs of I the Congregation of St. Paul prOllloted it 80 zealously, I that bet" ('ell 1 b03 aud 1 2 there were 1 !JG2 aggre- I gated confraternities. And how nlany others since I then! A prodigious nunlber of fen eut souls forms ,this great family. rrhey are separateù by paee, but arp all united hy the bonùs of a universal love in the lIeart of Jesus. L2 226 TREATISE ON INDULGENCES. Establishment of the Confraternity of the Sacred Fleart, and the admission of members. A priest who wishes to have the Confraternity of the Sacred IIeart established in his church should first obtain the consent of the Uishop in writing; he nlust then send it to the secretary of the archconfraterl1ity at Rome, stating his request, and his nlotives. "Then he has received the writ of institution or aggregation, he must present it to the Bishop, who will examine its authenticity, permit it to be used, and nominate the director of the new institution. The priest will then procced to the execution of the diploma, in the follow-: lng manner: 1. A day will be agreed upon betwecn him and tbe ßishop for the inauguration of the confraternity; a' novena, or at least three days' prayer, should precede it; and a discourse on the Sacred Heart should be given. 2. On that day all the priests of the parish should say the office of the Sacred IIeart, whether in public or in private. I 3. On the same day the writ of association should j be read publicly; the new brothers should receive the; Holy COnlnlUl1ion; and, in conclusion, a picture of the; Sacred Heart, and a certificate of adluission, given to each one. The following is, in substance, the form of certificate which is given at ROlne, and which ought to be given in othcr places; although it does not bind under pain ofl n li : , "i, N. N., for the greater honour of Jesus crucified, and of His D vil1e Heart, burning with love in the Biessed' i Eucharist, and also to repair the outrages He receives in this august Sacrament, associate nlyself, of my own free I I I I I , CONFRATERYITY OF THE SACRED HEART. 227 will, to the faithful received into this pious confraternity: I de il'e to participate in the indulgences with which it is enriched, and in the good works therein performed; both for the expiation of my own sins, and for the as- sistance of the suffering souls in purgatory. "0 sweet Jesus! enclose in Thy Sacreù Heart all the members of this association; grant that, faithfully ob- serring the precepts of Thy law, and fulfilling tbe duties proper to their condition, they may be more and more inflmned with the fire of Thy di, ine love. Amen." " Reeei ved at on this day, &e," This formula, signed by the director of the confra- ternity, and bearing the llame written by the member hill1self, is to be left "ith binl as a certificate of his adlllÌssion, and a nlenlorial of his consecration to tbe Sacred I1eart of Jesus. If a Bi hop has the power of establishing tbis con- fraternity, the priests of his diocese ought naturally to adùres themselves to him, when they wish to obtain this favour. The institution heing canonically nlaùe by him, the melubers luay gain the indulgences we are about to enumerate; but they cannot participate in the spiritual goods of the other confraternities throughout the worlù, unless they be lawfully associated to the con- fraternity at Rome. Each of these particular confraternities ought to havc a register, kept by the secretary or director, on which the names of all the brothers should be in cribcd, ac- cording to the order of their admission. 228 TREATISE ON INDULGENCES. Indulgences attached to the Crmfraternity of the Sacred [[earl of Jesus. These indulgences are plenary and partial. The Plenary Indulgences. 1. On the day of entering the confraternity. (Re- I script of l\Iarch 7, I SO I.) 2. On the festival of the Sacred IIeart, by order or consent of the Bishop, transferred to the following Sun- day. (Rescript, :\Iarrh 20, 1802,) 3. On the first Friday or Sunday of each n10nth. (Rescript, July 12, 1803.) 4, On one day of each n10nth, left to each person's choice. (Rescript, July 15, 1803, and July 5, 180.3.) And another plenary indulgence, on any day of the n10nth, for all who recite the "Gloria Patri" thrice every day, in honour of the Blessed Trinity, n10ruing, noon, and night, in thanksgiving for the privileges con- ferred on the Blessed \Tirgin; also one hundred days each tinlE'; that is, three hundreù every ùay. (Rescript, September 10, 1814,) 5. At the hour of death, on condition of invoking, at least nH ntally, the IIoly Natne of Jesus. (Rescripts, :\Iarch 7, 1801; O, 180 .) 6. On Christmas-day, Holy Thursùay, Easter-day, and Ascension. (Uescript, l\ovember 15, lR02.) 7. On the Feasts of the Conception, the Xativity, An- nunciation, Purification, and Assumption of tbe Blessed Yirgin; All Saints', All Souls', SSe Peter and Paul, St. Joseph, and St. John the Evangelist. (Brief, April 2, 1805.) 8. 011 each of the six Fridays or Sunda) s Ì1nn1edi- ately preceding' the Feast of the Sacred IIeart. (Rescript, l\Iarch 4, 1806.) CO FRATERNITY OF THE SACRED HEART. 229 9. On the Feast of St. Gregory the Great, !\Iarch 12. (Brief of Gregory XVI., June 20, 1 3-t.) TIle Partial Indulgences. 1. Thirty years and thirty quarantines, on the three days after Chrishnas-day, on the Feasts of the Circum- cision and the Epiphany, the Sundays of Septuagesinla, Sexagesima, and Quinquagesill1a, Good Friday and lIoly Saturday; every day during the octaye of Easter, on Low Sunday, St. )Iark and the Rogation-days, and on ,rhit-Sunday, and during its octaye, 2, Twenty-five )Tears and their quarantines on Palm- Sundav, 3. Fifteen years and quarantines on Ash-'Vednes- day, the fourth Sunday of Lent, the third Sunday of .\d\ent; on the E\e, and at the )Iidnight and .Aurora 3Iasses of Christmas. -1, Ten ears and quarantines, on the first, second, and fourth Sundays of .1dvent; eTery day in Lent (ex- cept those mentioned above), the Vigil of Pentecost, al1(l the three days of the Enlher- ,reels. (Brief of ..\priI2, 180,),) ;). Seycn )-ears and quarantines on the Visitation and Prescntation of the Blessed Virgin, and on the Feasts of the .\postles ßlentioned ahoye. (j, 'fhe all1e on eyery day of the noyena preceding the Feast of the Sacred Heart. These inclulgences are lllentioned in the Briefs and Rescripts quoted abo\ e, and in a Hescript of )la1'ch 4, I O{). ï. Seyen years and quarantines on the four f'undays immediately preceding the Feast of the Sacred IIeart. Also at e, ery visit to a picture of the Sacred Heart of Jesus in any church or chapel where it is exposed to 230 TREATISE ON INDULGENCES. public veneration: the conditions, contrition and pra Ters for the Pope's intentions. 8. Sixty days for every work of piety performed by the members. All these indulgences are applicable to the souls in purgatory. Practices of tlte Confraternity of the Sacred [fearl of Jesus. 1. To be entitled to these partial anù plenary indul- gences, it is requisite to have one's nanle duly inscribed amongst the nunlbrr of tbe Dlcnlbers of a confraternity lawfully established in honour of the Sacred Ileart of Jesus, to pray accordiIJg to the intentions of the Pope, to recite habitually, every day, the "Our Father," "Hail l\Iary," and Creed, and the ejaculatory player: " 1\lost sweet I1eart of Jesus! grant that I nlay love thee more and Inore." 2. To gain the plenary indulgences, confession and communion; and to gain the plenary indu1gences of Nos. fi and i, and for the partial 1, 2, 3, t, and 5, a nsit to the chapel of the confraternity is necessary, or else, if prevented, to perfornl some work of piety en- joined by a confessor, not as a sacramental penance, but as a condition of the indulgence. It is not necessary that this act of devotion be prescribed each time: a confessor may say to a penitent whom he knows to be unable to visit the chapel of the confraternity, for every indlùgence for which a visit to the chapel is necessary, such a thing n1a)" be performed in its place, as a visit to the Blessed Sacrament, in such a church or chapel. 3. For the plenary indulgence, No.8, and the par- tial, No.6, it is necessary to visit a church or chapel of the confraternity, in which is celebrated the Feast of the Sacred Heart; but this also may be conlnluted. CONFRATERNITY OF THE HOLY HOUR. 231 It is recomn1( nded to the directors of confraternities to have weekly, or at least monthly, a public exercise in honour of the Sacred Heart, at which the members nlay be requested to attend: the priests of the Congregation of St. Patù have one every Sunday in their church ad Pineam; but it is nowhere prescribed as an essential part of the indtùgences. Bya Rescript of Iay 15, 1816, Pius VII. granted that the indulgences attached to the Confraternity of the Sa- cred Heart might be gained by all the faithful through- out the world, although not able to form a confraternity, or to aggregate themsel yes to the archconfraternity at Rome, provided they perform tbe requisite conditions. All that has been here said of the Confraternity of the Sacred Heart is taken from a work printed at Rome, in IS:!:!, for the use of the archconfraternity; conse- quently there can be no doubt of the authenticity of its contents. ARTICLE v. CO FRATER:'\ITY OF TilE HOLY HOGR. The Holy Hour is an exercise of mental or vocal prayer, made late on Thursday night or early on Friday morn- ing, Its principal object is the sorrows of the Heart of Jesus in His agony in the garden of Olivcs. Its origin was a revelation nlade to the Yenerable Sister Iargaret- l\Iary ...\lacoque, a nun of the Order of the Yisitation, "ho died a1uut the year 16ï5, in the convent of Paray-Ie- :\lonial, in the diocese of Autun. In this revelation our Saviour said to her: "I expect that you "ill spend in pra)Yer, on Thursday nights, frOlll cle"Ven o'clock till n1Ìd- night, to partake in the sorrows of :\ly agony ill the gar- den of Oli"\'"es, and to appease )1) anger against sinners." 232 TREATISE ON INDULGENCES. The en1Ïnent virtues of this pious nun, whose canOll- isation is now in progress,l render her testimony worthy of belief. Consequently, with the design of pleasing God, a confraternity has been established at Paray-Ie- ::\Ionial, to perpetuate in the Church a practice equally sublÏIll(, in its object and di, ine in its origin. It is conl- posed of particular associations of three persons, who agree to perform the IIoly IIour's devotion each in turn; the first on one Thursday, the seconù on the next, and the third on the following, and thus to obserye the Holy IIour perpetually, although each member binds himself to one hour only in three weeks. . pi1.itllal adumtages of the IIoly IloUT, Pius YIII., by a brief, December 22, 1829, granted a plenary indulgence to tbe nlembers of the confrater- nity who should perfonn the Holy Hour in the cbapel of Paray-Ie-)Iollial; and by another brief, )Iay 28, 1830, he extended the same indulgence to the whole of the diocese of .Autun. Gregory XYI., July 2ï, 1831, ex- tended the SaIne indulgence to all the faithful, not only when they observed the Holy IIour ill their turn, but also 011 the intennediate Thursdays. Conditions of the Indulgence of the IIoly Ilour. 1. It is necessary that the persons should form themseh-es into a society, and agree upon the order of perforn1Ïng the deyotion; but this is not necessary for those in religious cOlllnlunities, such as lllonasteries, convents, colleges, &c.; it is sufficient for these to per- form the devotion, with the permission of their Supe- rior, at any hour on any day. 1 She has been declared, enerable by his IIoliness Pius IX. OF OUR LADY AUXILIATRIX OF :MUNICH. 233 3. .\.ll, without exception, should ha\e their names inscrIbed in the register of Para)--le-::\Ionial, anù placed on the tomb of the venerable )Iargaret-::\Iary, in the convent which she edified by her lofty anù heroic ,ir- tues, anù which has become so celebrated by the found- ing of the Confraternity of the Sacred Heart. 3. The devotion of the Holy Hour Inay be COUl- I mellced after sunset, at church if possible, or in any I other place, 4. If a ulember be unahle to attend through sick- ness, or other lawful iUlpedinlellt, he may supply his deficiency by uniting hinlself in spirit to the sufferings of our Di, ille Sa\Îour in the garden. j. "Then a Inember dies, or otherwise withdraws hinlself from the society, his place nlust be filled up by another, G, To gain the indulgence attached to this pious exercise, the ordinary conditions must be obsen'ed ; that is, confession, comnlunion, and prayers, according to the Pope's intentions. By a rescript of Feb. 23, 1832, Gregory XVI. allowed the communion to be nlade on the Thursday or Friday, as is most convenient. ï. There is no ground for believing that this In- dulgence is applicable to the souls in purgatory.! ARTICLE VI. COXFRATERXITY OF OLR LADY AUXILIATRIX OF MrXICH. The Turks, making fearftù ravages and great pro- gress against the Christians of Europe, laid siege to 1 There is a little hook for those who desire to perform this , devotion with advantage, entitled, L"Hclire Sainte; Oll, .J.lléthode , pour laire eel e.rercice avec fruit, LJons, Ru aud anù Co. 183:]. 234 TREATISE ON INDULGENCES. Vienna with a formidable army, and alarmed all Chris.. tendom. A pious Capuchin was then preaching' at St. Peter's in :àlunich; he strongly exhorted the faithful to pray, anù put themselves under the protection of our Lady Auxiliatrix, whom they were accustollleù to invoke in danger and necessit)T. His exhortations were effec- tual; a 11lultitude of persons united in prayer, and in- voked the powerful assistance of the l\Iother of God, I the infidels were vanquished, the siege raised, and Christendolll saved. This happy result was attributed to the protection of the Blessed Virgin. The people continued in their devotion to the Blessed Virgin, and manifested a desire that a new confraternity should be established, under the title of our Lady Auxiliatri.. . l\laximilian, the elector of Bavaria, one of the leaders of the Christian army, requested it from the Holy See. Innocent XI. acceded to the pious prince's request, and issued a Bull, August 8, 1 G8-t, authorising the esta- blishment of the said confraternity in the church of i St. Peter at l\Iunich, and attached to it divers indul- gences. A great llunlber of all classes joined it, and in I 1738 their nUlllber increased to more than three nlil- lions. This confraternity has continued to exist to this day, and is now very widely spread. Admission into the Confraternity of our Lady A uxiliatrix. Admission into the confraternity consists merely of the delivery of a certificate to the new menlber by a priest I speciallyauthorised. All priests, who are menlbers, are empowered to adnÜt all who are worthy, not in his own nanIe, but in the name of the confraternity who have deputed him, in order that all may have the opportu- nity of entering. I OF OUR LADY AUXILIA.TRIX OF MUNICH. 235 In fonner tinles it was required that the names of all the menlbers should be sent to Iunich to be in- scribed in the general register; but now it is no longer the custom, except in the neighbouring dioceses. After what has been said, it is clear that it is not necessary to have recourse to the Holy See to establish this confraternity, nor to obtain the faclùty of adn1Îtting others. Priests, who are not melubers, llla)T enter their names, and thenceforth may admit all who present themseh'es. The form of the certificate of admission is not de- termined; therefore priests may word it as they please, provided they express clearly their having, as deputies, received such and such melnbers. Earh confraternity ought to have an image of the Ble8sed Virgin and Child, which ought to be blessed: although the blessing is not absolutely necessary. Spiritual advantages of the Confraternity of our Lady .A u..riliatri.x. 1. A plenary indulgence on the day of admission: confession, cOlllmunion, and prayers for the usual in- tentions. 2. A plenary indulgence at the hour of death, if they confess and recei"e the Holy Viaticunl; or, if un- able, if they repent of their sins, and invoke orally, or at least nlel1Ìally, the Holy Name of Jesus. 3. Sixty days' indulgence every time they perform an act of charity or piety, such as visiting prisoners, conûorting the sick, acconlpanying the Holy Viaticum, entertaining poor persons, assisting at funerals, proces- sions, litanies, &c. 4. On every Festival of the Blessed Virgin, a )Iass is aid at the altar of our Lady Auxiliatrix t ...\Iunich, and the litanies sung fOl" all the li, iug l11embers. 236 TREATISE ON IKDULGENCES. On the "r ednesday after the K ativity of the Blessed Virgin, a Solenln :\Iass is sung, and the litanies chanted, for the deceased fileUl bel's. 5. The altar of the confraternity is pri,ileged on all 'Vedllesdays throughout the year, for the deceased members, for wholn l\Iass is said. G. In fine, not to mention the prayers and other good works which this confraternity excites, it is calcu- lated that in it are celehrated yearly more than forty thousand 3Iasses, and an infinite n1u11ber of Rosaries. The whole is for the profit of all the mClllbers, lh-ing and dead. These grcat advantages are granted upon \cry easy conditions: pricsts are bound to say one l\Iass in the year, on any day, for the intentions of the confrater- nity; and in it they are requested to nlake an especial conlmemoration of the deceased lllcmbcrs. Those of the nlembers who are not priests say the Chaplet, or third part of the Rosary, on the Feasts of the Con- ception, Katiyity, Presentation, Annunciation, Yisita- tion, Purification, the Seven Dolours, and Assunlptioll of the Blessed Yirgin; and they add a "Pater" and " Ave" for the deceased members. If, through forgetfulness, they have omitted to say it on anyone of those dars, they may say it on any other day, or have a :\Iass said, during the year, for all the prayers they have omitted. Nothing more is required: this confraternity is ap- propriate for every station in life; so that all good Christians, whatever lllay be their state of life, may become members. OF OUR LADY AUXILIATRIX OF NAMUR. 237 ARTICLE VII. rOXFRATERXITï OF Ol'"R J.ADY AtJXILIATRIX OF l'iA)II:R. It has bcen alrcady statcd that Pius Y., attributing the victory of Lcpanto to the protcction of the Blessed Virgin, gave her the title of Auxiliulll Christianorunl, and inserted thcse words in her Litany, "Auxilium Cltristiallorum, ora pro nobis." It was the sanlC feel- ing of gratitude towards this august Yirgin, who is all- powerful "ith God, that gave rise to the establishment of the confraternity of Our I..ady Auxiliatrix at )Iunich. Pius YII., after a course of unexpected en.'uts, being dcli,-ered, in I 14, fronl a captivity of five years, de- clared that he owed his constancy in tribulation, his liberty and restoration to the Holy City, to the power- ful protection of the TIlessed Virgin. In menlory of this particular assistance, he consecrated, by a decree, Sept. I G, 181.'), a ne" festiyal in honour of this glorious Yirgin, under the title of" Help of Christians-Auxi- linnl Christiallorunl," which he fixed on the 2-1th of l\lay, thc day 011 which he regained po session of the chair of St. Peter. In the same spirit of gratitude, a new confraternity of our I..ady \.uxiliatrix was canonically formed in the parish church of St. Kicholas at Nmllur, in llclgiulll. , Leo XII., by a brief of Nov. Ii, I8 G, approved of it, and enrichcd it with nlany indulgences. Indulgences of tlte Confraternity of our Lad!l A u.:âliatrix of .J.Yamtcr. They are both plenary and partial. The Plenary I ndlllgences. I. On thc day of being rcceived into the confrater- 238 TREATISE ON INDULGENCES. nity by a priest of the association: the conditions are, confession, communion, and prayers for the Pope's in- tentions. 2. At the hour of death, for all the menlbers who, being sincerely sorry for their sins, shall confess thenl and recei e the }Ioly COlnnlunion; or, if unable to do this, shall, being sincerely contrite, invoke orally, or at least mentally, the 1101r Kanle of Jesus. 3. On the Assumption, the principal feast of the confraterllit)", on the usual conditions of confession, conllllunion, prayers for peace alllOllg princes, extir- pation of heresy, &c. and of yisiting the chapel of the confraternity. I...eo XII., by a brief, Kov. 11, 1826, comnluted this last condition in favour of such as are sick or absent, nuns, and all others" ho are lawfully prevented, for a ,is it to sonle other church; or, if un- able to do this, for sonle other work of piety prescribed by a confessor. 4. On l\Iay 24, Festival of our Lady Auxiliatrix, on the sanle conditions. 5. By a brief dated January 12, 1827, Leo XII. granted to all the nlen1bers who should visit the chapel of the confraterni )", or, if unable, any other church or public chapel, or who should perform some work of piety prescribed by their confessors, and who should pray for the usual intentions, and confess and conl- municate, a plenary indulgence on all the festivals of the Blessed Yirgin in the Ronlan l\Iissal. i. Jan. 23, the Espousals of the Blessed Yirgin. ii. Feb. 2, the Purification. iii. l\Iarch 25, the Annunciation. iv. Friday in Passion 'Yeek, the Seven Dolours. v. Iay 24, Our Lady AuxiliatrÏ.x. vi. July 2, the Yisitation. OF OUR LADY AUXILIATRIX OF NAl\IUR. 239 ni. July 16, Our I..ady of )lount Carmel. viii. Aug, 5, Our Lady at Kives. h:. Aug. 13, the \.ssumption. x. Sept. 8, the Kativity of Our Lady. xi. Feast of the Name of the Blessed Yirgin, on the Sunday within tl)C Octave of the Nativity. xii. Thr third Sunday of September, Feast of the Seven Dolours. xiii. Sept. 4, Our I..ady of Iercy. xiv. The first Sunday of October, Feast of the Rosary. xv. The first Sunday of K ovember, Feast of the Patronage of the Blessed Virgin. xvi. Kov. 21, the Presentation of Our Lady. xvii. Dec. 8, the Imn1aculate Conception of our I..ady. xviii. Dec. 18, the Expectation of the Child-bearing of the Blessed Virgin. 6. IJeo XII. granted also two plenary indulgences each nlOllÌh, one on the first " ednesday, and the other on the third Sunday: the conditions as usual. i. By a brief of Nov, Ii, I8 G, the altar of the , confraternity is privileged, in perpetuity, for all priests who shall there celebrate )Ia!'s for the OtÙS of deceased membefS. The sanle pri,i!ege was granted fOf all the altar of St. Kicholas at 1\ anHlr, for the day of the death, anù of the funeral of each of the men1bers. Partial Indulgences. I. Seven years and seven quarantines on the Puri- fication, the .Annunciation, the X ati, ity, and the Con- ;ception of the Blessed Virgin, to all the 111embers who I shall visit the chapel of the confraternity, anù there 'pray according to the intentions of the Pope. This 240 TREATISE ON INDULGENCES. condition may be conlmuted in the smne manner as those mentioneù above. 2. Sixty days' indulgence every time the 111embers assist at l\Iass or other offices in the chapel of the con- fraternity, or at the rublic or private llleetings of the said confraternity, in whatever place they luay be held. The salue indulgence, every time they entertain poor persons, reconcile enemies, assist at funerals or other processions authorised by the Bishop, ,accompan)- the Blessed Sacrmnent, or, if unable, say a "Pater" and H Ave" when the bell tolls for this purpose. The sanlC indulgence whencver they recite these sanle prayers for departed members, "hen ever they recall to the right way those who have wandered from it, whcne"'\er they teach the ignorant the COlllnlandlnents of God and the truths necessary for salvation, or when- ever thry perfornl any other act of charity or piety. The nlelubers, llloreover, participate in all the good works practised in the confraternity. Admission into ({nd oUigatiolls of tlte Confratc1"1zity of our Lady A ll.1:iliatrix of Nam'llr. 1. All pricsts who are nlenlbers of the confraternity can, in the capacity of delegate of the Dean of St. i- choIas's at :K amur, admit persons into the a sociatioll. lIe should give them a certificate, signed by himself, expressing that he is a member of the confraternity, give the names of those he has received, and send it (post- paid) to the Reverend the Director of the Confraternity at Namur every year. lIe ought to state exactly the parishes and dioceses of those he has received, whe become members, and are entitled to all the indul. gences on the day of their ad]nission, although not a yet enrolled in the general register. THE HOLY HEART OF MARY. 241 The conditions to be fulfilled are the same as those of the confraternity of l\Iunich, in every respect. Although the confraternities of l\Iunich and Namur are similar in the religious duties prescribed, still they are entireJy distinct; and members of the confraternity of N alllur are not entitled to the spiritual advantages of that at I unich, but they may be received if they desire it. ARTICLE VIII. CONFRATERNITY OF OUR LAD\"' AUXILIATRIX OF !IAXS. This confraternity was established by :\1. Pidoll, Bishop of :\Ians, in virtue of an apostolic indult of Gregory XYI., l\Iarch 17, 1835. It is almost exactly similar, in the form of adn1Ïssion, the number and the da)Ts of indulgences, to the confraternity of l\Iunich. ARTICLE IX. CO:'iFR.A.TERNITY OF THE HOLY AND nUIACULATE HEART OF MARY. During a few years subsequent to the Revolution of 1830, 1\1. Dufriche-Desgenettes, parish-priest of the church of Notre Dan1e des Victoires at Paris, seeing that all religious feelings were extinguished in his parish, and that all his labours to re-establish the faith were fruitless, formed the holy design of consecrating his parish to the Holy and Immaculate Heart of )Iary, for the conversion of sinners. lIe forn1ed an association, and ohtained an approval of it from 1. Quélen, Arch- bishop of Paris, Dec. 16, 1 36. This association was afterwards formed into an arc11Confraternity, and en- dowed with numerous indulgences by Gregory XVI. I April 2-1, 1838. It has since spread itself with won- derftù rapidity throughout Europe, in America, Asia, I Africa, and in the missions of Oceanica. The sudden 14 llBR \Y ST. MARY'S COLLEGE 242 TREATISE ON IKDULGRNCES. improven1ent of the parish of Notre Dame des Victoireq, and a great number of nlarvellous conversions, cannot but convince pious Christians that the undertaking was inspired by God. {ionditions of Association to the Archconfraterníty. 1. According to the brief of Gregory X'7I., the priests of the church of Notre Dame des Yictoires are directors of the archconfraternit T in perpetuity. There- fore all applications for joining the archconfraternity, or forilling particular confraternities, must be made to theine . Every particular confraternity ought to have the sanle name as the arch confraternity, (ejusdem, nominis,) and the sanle end, (ejusdem instituti,) "hich is, to honour in a special manner the Holy and Immaculate Heart of 3Iary, to obtain, through her nlediation, the conversion of sinners. 3. It ought to be canonically established by the Bishop of the diocese, and its rules should be approved I by hinl. 4. Each association ought to have a register, on which the llalneS of the members should be inscribed. j. To obtain union with the arch confraternity, it i necessary to send to the priest of 1\ otre Dame des Yic- j toires a copy of the approved statutes, and beg that the, confraternity in honour of the Holy and Immaculate I Heart of Iary, established in the parochial church oj N. " or in the chapel of the community of N, N., DIa): be regularly aggregated to his arch confraternity. Th( letter should be writtcn in the name of the priest 01 superior, and signed by him. The president of the arch confraternity requests also I tlwt the writer should give his baptismal name, and l I I I , THE HOLY HEART OF MARY. 243 some of the names of the members of the new con. fratcrnit)T, to be enrolled in the general register. "lien the confraternity has been once asso<;iated, it is not necessary to seud the names of those who may after- wards become members. In return, the president sends a letter of aggrega- tion, which he reconlmends to be placed iu the chapel of the Blessed Yirgiu. 6. 'Yith regard to the rules, it is not requisite that they should be the same as those of the archconfrater- nity; the only essentials are the Sallle end aud the same devotion. But there should be some public act a a bond of union alllongst the lnembers; such as the recital of the Litany, or of the )Iiserere, on Sundays, or at least fronl time to time. This should be followed by 8 "Pater" and " A \e," for the conversion of sinners. Practices obsen'ed by ltIembers of the Archconfraternity. 1. All who are desirous of participating in the ad- vantages of the archconfraternity, ought to enter their nan1es on the register of the confraternity they wish to JOIn. 2, They ought to say daily "Hail :\Iary," for the intentions of the archcoufraternity. 3. It is desirable that they shoulù assist at the public exercises, and con1llnluicate on the feasts of the confra- ternity; but this is not necessary. 4. On the day of aùn1Ïssion, members receive each an indlùgenced n1Ïraculons nledal, to be always carried; and the prayer on it to be frequently said. Spiritual Advantages of the Archconfraternity. 1. .A plenary indulgence on the day of admission; the conditions as usual. 244 TREATISE ON INDULGENCES. 2. A plenary indulgence at the hour of death to all the members who confess, communicate, and pro- nounce orally, or at least mentally, the Holy Name of Jesus. 3. A plenary indulgence for all the men1bers who, having confessed their sins with sorrow, communicate on the Sunday before Septuagesima, the Circumcision of our Lord, the Purification, Assumption, Nativity, Annunciation, Conception, and the Seven Dolours of the Blessed Virgin, on the Conversion of St. Paul, and on the Feast 8t, l\Iary :\Iagdalene. _ 4. A plenary indulgence to all members on the anni- versary of their baptism, who recite daily the "Hail Iary" for the conversion of sinners, provided they confess and conlnlunicate on such anniversary. 5. An indulgence of five hundred days for all the menlbers, and other persons, who assist at the l\Iasses celebrated on Saturdays in honour of the lIoly and Immaculate Heart of : \Iary, in the church or chapel of the confraternity, and there pray for the conversion of sinners. 6. "Then communion is required, it is not necessary that it should be received in the chapel of the confra- ternity. 7. The arch confraternity is useful to its members even after death, for a 11ass is celebrated for the de- ceased nlembers at Notre Dame des Victoires on the first Saturday of every month. 8. The arch confraternity prays specially for those recoDlmended to it. ARTICLE x. THE CATECHISMS OF ST. SULPICE. The institution of the Catechisms of St. Sulpice, at I THE CATECHISMS OF ST. SULPICE. 245 Paris, is due to ::\1. OIlier, who was nominated priest of that parish in 16--13. The course of these Catechisms, which are given to this day, and which still produce wonderful effects, is contained in a work printed in 1 31, entitled l/istoire des Catéchismes de Saint-Sufpice. By different grants of various Popes, and particularly of Pius YIII., a plenary indulgence, applicable to the souls in purgatory, was granted in perpetuity to those whom we shall mention below; who, having confessed with sincere sorrow, shall receive the IIoly Communion in the church of St. Sulpice at Paris, or in their own parish church, if a Catechism joined to that of St. Sul- pice be given there, and shall there pra). according to the usual intentions: I. On Jays of confirmation, to all ,,-ho shall assist at, and communicate during, the ceremony. 2. On days of solemn first-communions, to all who a sist at, and conlmunicate during, the ceremony. 3. To the children, aspirants to and members of the Catechisnls, and to their relatives who shall commu- nicate monthly in the chapels of the Catechism of Per- severance. 4. To the {enlale nspirants and menlbers who, having assisted for the space of a month at all the general meetings of their Catechism, sbaH communi- cate on the last day of the 11lonth, or on OIle of the days of the following wcek, in their chapel, or in any parish ch urch. 5. On SL days of the year to all the female members who have instructed Íb"l1orant girls for comnlunion and cOllfirnlation ; these da s are at their own choice. 6. To the dircctress of these members, one day during each month for the year of her presidency; and to the other seven directresses of the association, four 246 TREATISE ON INDULGENCES. days in their year of office; to be chosen by the pre- sident. 7. To the director of the Catechisms, and to the catechists, two indulgences a month. There is also a partial indulgence-its length we do not know-for all the children who come to Catechism before the conclusion of the prayer by which the in- struction is begun, and who do not leave before the signal is given. A work, on the method of performing the Catechisms of St. Sulpice, explains the manner of affiliating to the association of St. Sulpice the Catechisms of Persever- ance established in other places, and of participating in the indulgences stated above. These Catechisms are most effectual means of doing good. ARTICLE XI. ON THE ASSOCIATION OF THE PROPAGATION OF THE FAITH. On the 3d day of l\Iay, 1822, a few pious persons, full of zeal for the good of religion, founùed at Lyons an association, the purpose of which was, to assist Ca- tholic missionaries in spreading the light of faith in foreign lands. Its members implore the assistance of Heaven upon the labours of apostolic nlen, by a union of prayers and good works; and furnish thenl with proper means, by the alnls they engage to bestow. The prayers are a Pater and Ave daily, with the invocation "St. Francis Xavier pray for us;" the alnls are one halfpenn y per week. Pius VII. approving of this institution, granted to it, l\Iarch 15, 1823, the following indulgences: 1. A plenary indulgence on the anniversary of its THE PROPAGATION OF THE FAITH. 247 institution, l\Iay 3, and on the Festival of St. Francis Xavier, its patron, or 011 one of the days during the octaves of these feasts; provided the requisite conditions be fulfilled. 2. The same indulgence once a month for those who have said the prayers required. The conditions as usual, with the additional one of visiting the church or chapel of the association; or, if there be none, the parish church. 3. One hundred days' indulgence for the lllelnbers, every tinle they say the prayers of the association, give alms, attend at a nleeting held for the n1Ïssions, or per.. fortn allY other work of piety or charity. These indulgences are applicable to the souls in purgatory . This admirable institution has increased yery 1'a- piùly; it is now spread throughout the whole world, and produces inlnlcnse benefits. The money collected is divided amongst different n1Ïs:5ious, or applied to the purposes for which they are given. An annual report of the amount, and of the dis- tribution of the funds, is published. In order that the Inelubers nlay fornl sonle idea of the great good effected by their prayers anfl alms, the nlost interesting news of the nlissions is published in a panlphlet called "Annals of tlw I>ropagation of the Faith." Thesr are given gratis to the ulenlbers, one for every ten persons. Few persons arc unable to take part in this holy work, anJ. enjoy the grcat advantages attached to it. The circumstance of alms being requcsted fronl the n1cnlbers is not contrary to the decrees of the Council of Trent, nor to the Bull of Pius Y., lucntioned above (Chap. VIII. Art. I.); for alms are not sought by pub- lishing the indulgence: the distributors of these spiritual 248 TREATISE ON INDULGENCES. favours cannot be suspected of looking to their tem- poral interests. ARTICLE XII. BRIEF REl'tIARKS ON smlE OTHER CONFRATERNITIES OR RELIGIOUS ASSOCIATIONS. Were we to speak of all other confraternities to which indulgences are attached, it would be necessary to extend this treatise to a great length; for, in Rome alone, there are nearly one hundred archconfraternities, all possessing different indulgences, and the power of communicating them to all confraternities lawfully ag- gregated to them. The principal of these are: 1. That of the Iloly Trinity in Urbe: its end is to entertain poor pilgrinls who come to Rome to visit the holy places, particularly during the jubilee year. During the year 1825, they gave lodging to at least one hundred and twenty thousand. Pius IV. formed it into an archconfraternit)T, by his Bull Illiusque, April 23, 1560, and empowered it to establish other confraternities, to aggregate them, and to conlmunicate to them the favours it enjoyed. Gre- gory XIII. enriched it with indulgences; and Paul V. increased the nUlllber, Oct. 2, 1606. 2. The confraternity of the Holy 1\ ame of God, established or approved of by Pius IV., April 13, 1564, confirmed by Pius V., June 21, 15ïl, and endowed with many spiritual graces by Paul V., Oct. 31, 1606. Its object is to make some reparation for the outrages com- mitted against God by blasphemers of His Holy Name. 3. In Europe, and in America, pious associations have been formed to honour, in a _ special manner, the Holy Naple of Jesus. Clement VIII. bighly approved OTHER CONFRATERNITIES. 249 of these associations, and of the end they proposed, by the Bull Cum sicut accepimus, June 30, 1603, and at- tached to it many plenary and partial indulgences. 4. In the Bullarium, a confraternity of the Holy Ghost is mentioned, praised by Eugene IV., approved of by Sixtus IY., Iarch 21, 14ï8, confirmed by Innocent 1"'111., 1\Iarcb 21, 1486, and by Leo X., Iarch 9, 1514. The design of this confraternity was to induce its mem- bers to contribute to the support of the hospital of that nanle. 5. Pius y, approved, by the Bull Cum sicut, 1572, of the Congregation of the Annunciation, established in the church of St. 1\Iary's on the )Iinerva, for the purpose of portioning young women, and of assisting the poor and the infirm. }}aul V. granted it several indulgences and favours by a constitution, dated Aug. 6, 1608. fi. Towards the luiddle of the sh:teenth century, a congregation of pious persons was fornled at Rome, who engaged to visit poor idiots, and to take particular care of them. Pius IV. formed it into an archconfra- ternity, Sept, II, 1561, with the title of Our Lady of })ity, and granted it many indulgences, with the power of communicating them to other confraternities which it should lawfully aggregate. i. rfhe same Pope approved, by a long 'Bull, N ov. 1 Î, 1560, of a confraternity of men, who engaged to perform the devotion of tlJe Forty Hours, and at their own expense to bury poor deceased persons, He formed it into an archconfraternity, and conferred on it the power of aggregating other confraternities, and of com- municating the indulgences he had granted them. 8, Pius Y. recommended to all Archbishops and Bishops, by a constitution of Oct. 6, 15 Î 1, the forma- tion of societies of zealous persons, who should assemble M2 250 TREATISE ON INDULGENCES. at least on Sundays, in a church, or other becoming place, children and ignorant people, and teach them the first truths of Christianity. Paul V. applauded it, formed the confraternity, which was then in the Basilica of St. Peter, into an archconfraternity, entitled of the Christian Doctrine, by the Bull Ex credito, Oct. 6, IGOi, and granted thenl many indlùgences, with the power of comnlunicating then1 to the confraternities they should aggregate. 9. There is a confraternity in honour of the Blesseù Virgin, for the redemption of captives, called the Con- fraternity of Our Lady of l\Iercy; there is another for the saDlC purpose, in honour of the Blessed Trinity. They are mentioned by Clement X" in a bull dated Feb. II, 16ï3, wherein he confirms the indulgences granted by Paul V. in briefs dated Aug. 6, I G08, and Nov. 6, 162U, and con%,.rs new ones. The members wear the Scapular. 10. There are also confraternities of the Conception of the Blessed Yirgin, the Visitation, Our Lady of Sor- rows, St. John Baptist, St. Joseph, the twelve Apostles, St. Benedict, St. Scholastica, St. Roch, of the Crucifix, of Orphans, &c. &c. II. Next in succession would come the third orders of religious institutes, particularly of St. Francis, the penitents of different colours, all of whom have their special privileges and indulgences. ARTICLE XIII. OF THE CONGREGATIOXS USUALLY FOR IED IN HOUSES OF EDUCATION, AND SOJIETDIES IN PARISH.D5. These congregations, now very nunlerous, owe their origin to Father John Leo Flammingue, a holy Jesuit, CONGREGATION OF THE ANNUNCIATIO?\. 251 professor in the Roman College. In 1563 he began to assenlble his scholars, after class, on certain days, to read to them books of devotion, and say a few pra)"ers. In a short tin1e, other scholars joined him, which in- duced hilll to perfornl these exercises on all Sundays and festivals, and to give them fixed rules; it increased still 111 ore, until formed into an association under the nmne of the .Annunciation of )Iary. This pious institution produced such adn1Ïrable effects that Father Aquaviva, General of the Society, solicited an approbation fronl the IIoly See, alul begged His Holiness to confer indulgences upon it to favour its progress. Gregory XIII" satisfied with the report nlade to him, published, Dec. j, 1.384, the DulJ Onlllipotentis Dei, in which he praises the Society of Jesus for their labours, their virtues, and their wonderful success in the education of youth; he then approves of the con- gregation of scholars entitleù Congregation of the .An- nunciation, enriches it with numerous indulgences, and confides its direction to the General of the Jesuits; and during the tinle between the death of a General and the election of his successor, to the Yicar-General of the Society. His Holiness pern1Ïts hilll to establish con- fraternities under the sallIe title in other colleges under him, to associate then1 to the first, and comnlunicate to them the indulgences it possef'ses; to give thenl rules and regulations, which he Inay alter or n10dif r as he thinks expedient, and to visit thenl all without excep- tion, either in person or by a delegated priest. Sixtus V. confirnle<.l all these privileges in a Dull of January 5, 1.387, and allowed the establishment in all the Jesuit colleges of congregations of scholars only, or of the faitlûul ouly, of both sexes, under the title of the 252 'rREATlsE ON INDU LGENCES. Annunciation, or any other name; to have several in the same place, or the same church, and to communi- cate to them all the spiritual graces conferred, or here- after to be conferred, on the first congregation. The Society, raised from its ruins in 1814 by a Bull of Pius VII., was again put in possession of the Ron1all College in 182-1, and to its direction was again confided the celebrated congregation which so long flourished in that establishment. Leo XII. confirmed, by apostolic letters of l\Iay 19, 18:!.!, and Iarch i, 1825, all the privilC'ges conferred by his predecessors on this pious association. Indulgences granted to the Congregation of the Annunciation. The Plenary Indulgences. The members of the congregation may gain a plen- ary indulgence : I. On the day of their admission, provided they be truly contrite for their sins, confess them, and comn1U- nicate in the chapel of the association, if possible, or in any other. 2. At the hour of death. 3. On the festi,als of Christmas and the Ascension, of the Annunciation, Assu1l1ption, and Nativity of the Blessed Virgin, on the conditions of confession and communlOn. 4. At all the D1eetings ordered by the director; the conditions, confession, communion, visiting the chapel of the congregation, and there praying for peace amongst Christian princes, extirpation of heresy, &c. But if there are several meetings during the week, only one indulgence can be gained. 5. If the meetings be held in the evening, communion CONGREGATION OF THE ANNUNCIATION. 253 may be received in the morning, or on the following day. ô. The nlembers of th congregation TIlayalso gain this plenar indulgence, granted for attending the Ineet- ings, twice in the year, without being obligeù to visit the church or chapel of tbe congregation, provided they "Visit some other church, there Inake a general con- fession of their whole life, or are, iew since the last general confession, and receive the Holy Comn1union. ï. A plenary indulgence on the feast of the .A.nnun- ciation, anù also on the festival of the second patron, if there be one; tbe conditions as usual. 8. If either of these festivals be transferred, the in- dulgence is transferred with them. 9. These two indulgences may be gained by those who are not members, if they confess, cODlmunicate, and pray with the ordinary intentions, in the chapel of the congregation. Partial Indulgences. An indulgence of seven years may be gained by all the members who perforn1 the following works of piety: 1. To attend at the funeral of a fellow-member or other person. 2. To pray for souls in their last agony, or for a deceased person when the death-bell rings. 3. To be present at any pious assenlbly, private or public, at Divine worship, sermons, and spiritual instruc- tions. 4. To assist at the office of the Dead performed for a deceased member, or other departed soul. 5. To hear _\Iass on a week-day. 6. To examine one's conscience in the eTening. 7. To visit the sick in hospitals or pri\ate dwellingss 254 TREATISE ON INDULGENCES. 8. To visit prisoners. 9. To reconcile persons at enn1Ïty. 10. :\Ien1ùers who are abf"ent luay gain the same indulgence, by perforn1Ïng the same works of piety, and "isiting the church or chapel of the place where they are. Also those who leave the colleges or the parishes in which they were members of the congregation, may continue to be memùers, and to gain the indulgence!', by fulfilling the requisite conditions. II. All the ll1clnùers who, on the days fixed for the stations 1 at UOlne, visit the chapel of the congregation, or the church of the place whcre they are, if elsewhere, and recite seven" Patel's" and "Ayes," may gain the sanle indulgences as if they visited the stations in or out of Ron1e. 1 Rome was anciently divided into seven eccle iastical dis- tricts. The public offices of the Church, at which the Pope usually presided, were performed in these cJmrches, on festi,-als, in each in its turn. At the conclusion of the ceremonies, the deacon announced in which church the following festhal would be observed. The people and clergy went thus from church to church to assist at the solemn offices; and these are termed the stations of Rome, St. Gregory regulated them in tl1e order given in the Roman Missal (Fleury, liv, xxxvi, no. 16). These stations are no longer visited; but to preserve the remembrance of them, the Popes have granted great indulgences to all who shall vi it the basilicas in which the stations ought to take place, according to the ancient custom. The days of the stations are, the Circumcision, Epiphany, Septuagesima, Sexagesima, Quinquagesima, all the days of Lent, Easter Sunday, and the da) s of its octaye, St. l\Iark, the Rogation Days, Ascension, the vigil of Pentecost, "rhitsunday, and all the days of its octave, all the Ember Days, the four Sundays of Ad- yent, Christmas Eve, the three 1\Iasscs of Christmas Day, St. Stephen, St. John, and the Holy Innocents. CONGREGATION OF THE ANNUNCIATION. 255 Indulgences applicable to the Dead. I. These indulgences are applicable to the souls in purgatory, the plenary equally with the partial. 2. The altar of tbe congregation is privileged for every priest who celebrates l\Iass on it for a deceased meluber. 3. Priests who are of the congregation ha, e the personal privilege of a privileged altar, wherever they celebrate Iass for a deceased member. Other Privileges. Kings, princes, dukes and in general all who hay-e sovereign authority, and their relatives to the second degree of consanguinity, if they request to be enrolled among tbe nlclnbers of the first congregation, or of any other lawfully affiliated congregation, may gain all the indulgences here mentioned, by fulfilling the requisite conditions, and, isiting the chapel of the congregation, or any other they please. All the faithful who visit the Blessed Sacrament, whilst exposed during three days, with the Bishop's permission, in the chapel of the congregation, and there pray and fulfil the requisite conditions, luay gain the smne indulgences as if they assisted at the devotion of the J.i'orty Hours. Also a plenary indulgence to tbose who go through the exercises of a retreat during eight days, or during sey-en, six, or fi \ e, if unable to do nlore. rfhese "Various indulgences were granted by different Popes, from the reign of Gregory XIII. to that of Pius \"1. They were exan1Ïned and sanctioned by the Con- ;gregation of Indulgences, :\Iarch G, lïïG. 256 TREATISE ON INDULGENCES. They were faithfully copied by us fronl a work printed in 182-1, "ith approbation, containing tlle rules and prhileges of dle first congregation established ìn tlle Uoman College. lIence there can be no doubt of their authenticity. Conditions for gaining the Indulgences of the Congregation, Congregations 11lay be fornled of nlen, of WOlneD, of scholars, of arti::;ans, of nobles, of nlarried person , and of unmarried persons, each united in one associa- tion, or divided into classes, as localities or the good of souls lllay require, regulated on dIe sanle principle as those in Home, with a director, a prefect, assistant, a secretary, and other officers; but tllese particular con- gregations can nowise partake of the privileges and indulgences mentioned above, unless duly joined to the Congregation of the Ronl nl College. To obtain this favour, it is necessary to send to the 8ecretary at the college a petition, addressed to tlle pre- fect and his assistants, containing the state of the con- gregation to be established, the name of the mystery of the Blessed Virgin in honour of which it is to be con- secrated, and its secondary patron, if it llave one, and stating of what CLlsses of persons it is composed. If the congregation be already organised, it is the duty of the director to make the application; but if not, it belongs to the priest who is desirous of establish- ing it in his church. But fOT this institution, no less than for all others, the Bishop ought to be consulted, and his pern1Ïssion obtainecl: he has the right of ex- amining the rules, and modifying them as in his pru- dence he may think proper. The Bull Quæcumque, which gives this power to Bishops, exempts no association whatever. CONGREGATION OF THE ANNUNCIATION. 257 The congregation ought to have a register, containing the rules, the episcopal approbation, a substantiated and authentic account of its establishment, the diploma of aggregatioll, the names of its members, &c. 1\1. J. B. Bourdier-Delpuits, director of a new con- gregation, which he founded at Paris, Feb. 2, 1801, presented a petition to Pius YII. during his stay in that city, and obtained by word of 1110Uth, on Jan. 24, 1804, a concession of all tlle indulgences granted by former Popes to the congregation at Ronle, This congregation had also the power of canonically aggregating other confraternities; but now that the first congregation has regained all its privileges anù rights, it alone can admit others to the participation of the indulgences and privi- leges it enjoys. This we learned at the Ronlan College. Hence it foHows} tlmt all other congregations founded by priests or bishops cannot be certain as to gaining the indulgences above mentioneù, unless duly affiliated to the congregation of Rome. Remarks on the Utility of Confraternities, and the Obligations contracted in them, After having spoken in detail of the advantages de- rived fron1 confraternities or congregations, it would perhaps be useful to speak also of the great benefit accruing to all who join then1. l\Iany fear to enter hecause they regard the prayers to be said as onerous. St. Francis of Sales requested to be received into all confraternities lawfuHy established; and his reason was, that he could always gain, but never lose. To be en- titled to the indulgences, and to participate in the good works of the nlembers, a person has nlerely to obtain I admission; fron1 that nloment all his gooct ,,"orks, whe- ther of obligation or not, are united to those of the 258 TREATISE ON INDULGENCES. other members, and tllereby are increased in value. The pious practices usually recommended in grants of indulgences are n1erely counselled for the public and private good, with pron1Ïses of special indulgences for all who perform them. In the confraternity of the Scapular, for instance, it suffices to wear the scapular with reverence, in token of submission to the Blessed Virgin. The indulgences gained by saying the Litany, or other prayers, are over and above the indulgences gained for the tllere 'wearing of the scapular. The devotions required by the Popes are never obli- gatory; a person by omitting them does not sin, but loses the indulgences. Hence it is useless to trouble onets self about hav- ing omitted certain practices to which indulgences are attached. It is also " rong to prefer the fulfilling of these minor points to matters of obligation. A person should first perfornl his duty, and then, according to time and inclination, say .such prayers as have indul- gences attached to then1; but all should guard against burdening themselves to such a degree as to lose peace, and that freedom of soul which is necessary in the service of God. This caution, however, need not prevent us from entering confraternities, which require no more than we are accustomed to do daily; such as those of the Rosary, the Scapular, the Sacred IIeart, &c. P ART IV. THE JUBILEE. THIS fourth part nlay be divided into five chapters: 1. on the name and the different kinds of jubilees; 2. on what is necessary for gaining a jubilee; 3. privileges of a juhilee; 4. persons capable of gaining the jubilee; 5. the suspension of indulgences during a jubilee. CHAPTER I. 0:8 THE NAME AND DIFFERENT KINDS .OF .JUBILEES. THE learned are not agreed upon the etymology of the word jubilee, but allow that it may be used in the sense of joy and gladness. In the Old Law it signified a solemn festival, which continued during a whole )-ear. God commanded man to labour six days, and to rest on the seventh, which he wished should be consecrated to llimself. He also ordered )Ioses to count the years, in weeks of seven years each. ::\Ioreover, the Lord commanded: "Six )rears thou shalt sow thy ground, and gather the corn thereof; but the seventh year thou shalt let it alone, and suffer it to rest, that the poor of the people may eat; and whatsoever shall be left, let the beasts of the field cat it: so shalt thou do with thy vineyard and thy olive-)-ard." (E odus xxiii. 10, II.) And also: "Thou shalt number to thee seven weeks of years; that is to say, seven times selen, which together I nmke forty-nine )'ears. And thou shalt sound the 260 TREATISE ON INDULGENCES. trumpet in the seventh month, the tenth day of the month, in the time of the expiation in all your land. And thou shalt sanctify the fiftieth year, and shalt pro- claim ren1Íssion to all the inhabitants of thy land; for it is the year of jubilee," &c. (Le,iticus xxv. 8,9,10, &c.) All debts were to be remitted, slaves returned to their fmllilies, the land was 110t cultivated, and what it pro- duced spontaneously belonged to the poor. In imita- tion of this ancient jubilee, the Church opens her trea- E;ures at certain periods, and solemnly grants to her children many great favours and graces. Thus the jubilee of the 1\ ew Law is a plenary indulgence attached to the perfornlance of certain works of piety which are prescribed, and which are accompanied by particular privileges. There are two kinds, the ordinary and the extra- ordinary jubilee. The ordinary jubilee takes place at Rome every twenty-five years, and continues during one year. It is then extended, by an express DuH, to all tlw dioceses of the Catholic world; but its duration is shorter. The extraordinary jubilee is gt:anted on particular occasions, such as the crowning of a new Pontiff, the obtaining a specir.l grace from Heaven for a certain king- donl or province, the averting a public calamity, &c. 'Ve shaH speak of them more at length in three articles: 1. the ordinary jubilee at Rome; 2. the ordi- nary jubilee in the other dioceses of the world; and 3. the extraordinary jubilee. ARTICLE I. THE ORDINARY JUBILEE AT ROME. 'Ve shall treat first of its history; and secondly of its ceremonies. THE ORDINARY JUBILEE. 261 SECT. 1. lIistory of the ordinary Jubilee at Rome. "11en this jubilee commenced we are at a loss to ascertain. Towards tbe close of the year 1299, it wa!'; reported, that in Ronu all who should visit the churches of St. Peter and St. Paul, would gain a great indul- gence. On the 1st of January of the ensuing year, a crowd of people flocked, as by inspiration, to the church of St. Peter. An Italian, who had attained his one hundred and seventh year, was conducted to Boniface YIII., and told that Pontiff that his father had spe- cially conlmanded hin1 to visit Ronle in the year 1300, if alive; and to ,isit the church of St, Peter, in oreIer to gain the plenary indulgence, as he hilllself bad gained it in the year 1200. Several other Italians, and two aged men fron1 the diocese of Beauvais in France, confirnled this oral tradition. 'rhe Pope having taken the advice of the Cardinals, then is ued the Bull Antiquorum, Feb. 22, in which he declare , that as several indulgences bad been granted by his predecessors to all who should visit the churches of St. Peter and St. Paul, he renewed them all; and to honour still nlore the holy Apostles, he granted for the year 1300, and every succeeding hundredth year, a plenary indulgence to all who, being sincerely sorry for their sins, faithfully confess them, and ,isit th churches of St. Peter and St. Paul during thirty days successively, or at intervals, if inhabitants of Rome, and during fifteen days successively, or at inter-vals, if strangers. It is also stated, that the effects of this grace would be pro- portionate to the devotion manifested in visiting the churches. The conflux of pilgrims was so great, that during the whole of the year there were, on the average, 262 TREATISE ON INDULGENCES. 200,000 strangers in Rom('; nevertheless, there never was any want of provisions, which was looked uPQn as a miracle. In 1342, the people of Rome sent a deputation to Clemcnt VI., then residing at A vignon, and begged his Holincss to shorten the term 100 JTears, fixed by Boni- face YIII., as being nluch longer than the ordinary life of nlan. In compliance with their request, the Pope issued a Bull, dated Jan, 8, 1343, by which he ordered that the jubilee should take place every fifty years, as among the Jews. Consequently the jubilee was celebrated at Rome ill 1330, and was still more numerously attended than in 1300. The pilgrims amounted to some mil- lions in Dlunber, the whole city was thronged, and crowds sought the tOl11bs of the Apostles. Another Bull respecting the indulgences of the I jubilee, dated June 28, 1344, has been attributed b Y I sonle to Clenlent YI.; but it is generally considered apocryphal, for several substantial reasons. It is ri- diculous, and full of absurdities: for instance; the. angels arc requested to be diligent in carr)Ting tOI lleaven with speed, the souls of those who should die, after having gained the jubilee; general permission is, given to nlonks to go to Rome, against the will of their superiors, &c. Urban VI., reflecting that nlany persons would still be incapable of ever l)articipating in the benefits of the I jubilee, determined to abate the period of fifty years. By a constitution of April II, 1389, he ordained that, inl memory of the thirty-three years our Saviour lived OD, earth, the jubilee should henceforth take place every: thirty-three )Tears; and fixed the year 1390 for the fol- lowing jubilee. The schism of the west prevented tlús' I THE ORDINARY JUBILEE. 263 third jubilee from being so numerously attended as the preceding two. Nicholas V. published, in 1449, the jubilee for the following year; and on Christmas-eve opened tbe holy door 1 with great solemnity; he restored the regulation of the Bull of Clement YI., and ordered that the jubilee should be observed every fift 1' years. The concourse of pilgrims was in1ll1ense throughout the whole year. Paul II., no less than Urban YI., was convinced that nlany persons would never enjoy the privilege of a jubilee, if celebrated ouly once in fifty years; where- fore by a Bull, dated .Aprill!), 1-170, he ordained that it should be given once every twenty-five years, com- Inencing from the year 1--175; which ternl has been observcd ever since. Sixtus IV. published the jubilee four years aftcr. SECT. 2, Ceremonies of tlie ordinary Jubilee at Rome. The jubilee of the holy year is solemnly published on the Ascension-Day of the preceding year, at the great porch of tbe Basilica of St. Peter, in the Latin language only, at the sound of trumpets, as formerly among the Jews. This same publication is made again, in Latin and in Italian, at the gates of the Quirinal Palace, on the fourth Sunday of Advent; or on the third, if the fourth be Cbristnla8 Eve. On Christmas EH , before the first vcspers, the Pope intones the Veni Creator in the Sixtine cbapel, proceeds in procession with great splendour to the holy door, under the vcstibule of S1. })eter's, and ascends his throne. The hymn endcd, he receh.es from the Grand- 1 The holy gate is one of the portals of St, Peter's church, which is nc\ er opened e cept ùuring the jubilee ) ear: at other times it is alwaJs walled up. 264 TREATISE ON INDULGENCES. Penitentiary a silver hammer, gilt, approaches the wall which closes the door, and strikes it three times, each stroke being harder than the preceding, and at each he sings a versicle, to which the chanters answer; he then reascends his throne, and gives the signal for throwing down the wall, which is previously prepared. He then sings several versicles, and a prayer, during which the stones and rubbish are removed: the Pe- nitentiaries of the basilica, in albs and chasubles, wash tbe steps and the pavement with sponges dipped in holy water, and dry then1 with white linen. The Pope then approaches the holy door, with a cross in his hand; kneels and pra rs; having risen, he intones the Te Deum, anù enters first; he is followed by the Cardinals, a numerous train of clergy, and all the procession. 'Vhilst this ceremony is being performed at St. Peter' 8, three Cardinals, or other ecclesiastics, specially delegated by the Pope to tbis office, do the same at tbe I churches of St. John IÆteran, St. Mary :\Iajor, and St. I Paul. This last basilica having been destroyed by fire I in 1822, Leo XII. appointed the church of S1. l\Iary Transtevere, be) ond the Tiber, for the stations, in place of St. Paul's. The origin of this magnificent ceremony is involved I in uncertainty; SOlllC affirm that it is of very early date; I but the ol)inion is, that it was instituted by Alexander VI. at the opening of the jubilee in 1500. The closing of tbe jubilee is performed with equal solemnity on the same day of the following year. His lloliness sings the first vespers of Christnlas in St. 1 Peter's; at the end he intones the Antiphon Cumjllcun- dilate exibitis. All the assistants pass through the holYI door, followed by the Pope; he then blesses the stones and mortar to be used in walling it up; places some! I I I I I THE ORDI ARY JUBILEE. 2fij mortar with a silver trowel in the nÚddle, on the right and on the left, and on it lays three stones, one in the nÚdtUc, one on the right, and one on the left, The Grand-Penitentiary docs the sanIe; and four Peniten- tiaries of St. Peter, in albs and chasubles, lay each three stones. Twelve cases of gold and silver medals arc enclosed in the wall, to COlumemorate the ceremony; the master-nlasons then finish the work, and put a brass cross in the wall. The ceremony is concluded by the Pope's solemn benediction given to all present. The same ceremony is performed in the three other churches by the three Cardinal Legates. ARTICLE II. TIlE ORDD1ARY JrBILEE I THE OTHER DIOCESES OF THE CATHOLIC WORLD, The Popes bave always invited all Christians to visit the tODlbs of the Apo tles at Ronle, to enliven their faith, and gain the jubilee indulgences; but ha,e never coulll1anded it. That they permitted with great re- luctance the jubilee to be gained at any other place than Rome, is true; nevertheless, after the jubilee fixed by Urban YI. for the year 1390 was over, Boniface IX" his successor, granted an indulgence-year to the town of Cologne; so that its inhabitants, and all who should go thither during the year 1391, visit certain churchcs, anù in them make their offerings, might gain the same plenary indulgence which was attached to the stations at Rome. , In the following year the same t'a,-our was granted to the city of Iagdeburg; and the same Pope subse- quently conferred this privilege on 1\Ieissen, Prague, and other towns of Germany, for some months only. These proclanmtions attracted immense crowds. x 266 TREATISE ON INDULGENCES. After the jubilee at Rome in 1450, Nicholas Y. granted, in the following year, to the Poles, at the request of Cardinal Sbignée, ßisllOP of Cracow, the jubilee indulgence; and dispensecl with the journey to Rorne, on condition of their giving, by way of alnls, half of the expense they would have incurred by Ole journey to anù frOlU ROlne, to clefray the costs of the war against the Turks, Since that tiule the sanle fay our has been frequently granted to the foreign churches in Rome, without exact- ing any thing in return: they wished to avoid all sus- picion of seeking tenIporal emohunents, and to confornl to the ùecrees of the Council of Trent, which forbid the procuring of llloney by indulgences. (Sess. 21, cap. 9.) The extension of the jubilee ought to be published I in other dioceses by the Bishops, according to whatever I form they may prefer, after having examined the Bull, and ascertained its authenticity; for the Councils of Lateran, Yienne, and Trent have not excepted the jubi- lee frOlll the forms prescribed for other indulgences. It is not sufficient to know, fronl private sources, that the Bull of extension has been published at ROllle ; before its publicfltion by the Bishop, no one can partici- pate in the inclulgence. Such is the more common I opinion, the safest, and the only one to be followed. ' Nevertheless, in heretical an(l infidel countries, colo- nies, ancl other places without Bishops, the missionaries, after being satisfied as to the authenticity of the Bull, are the persons to publish it. 'l'his is usually men-I tioned in the Bulls: "Et ipsis ilefidentîbus (bishops),. per eos qui ibi curam aninwrum erercellt," &c. The length of the jubilee, in different dioceses, i ruled by the Bull itself, which should be examined aDe cOlllplied with. llenedict XIV, granted six. nlonths, iIl I THE ORDIXARY JUBILEE, 267 the year 1 ï 51 ; Pius YI. six months, in 1 ïïG; and Leo XII. six nIonths, for 182G; as may be sern in his Bull Eæultabat, Dec. 23, Ib25. QTJESTIO , If the Pope should die before the expira- tion of the term fiJ.'edfor the jubilee, may the fait/glll still continue to gain it ? The death of [nnocent IX" in 1391, in the middle of a jubilee he had granted, gave rise to a controversy on this point. Some divines nIaintailled that the jubilee proceeded, and n1Ìght be published by the Bishops, in their respective dioceses, after the death of the l)ope: others, on the contrary, maintailled that it expired with him who gave it; and that, frOll1 the mOlllent of his death, no person could gain it, although the death of the Pope w<,re unknown. Others said that it might be gained by all who were ignorant of the Pope's decease. There can be no doubt, however, of the 'Validity of absolution frolH censures and reserved cases, nor ahout the commutation of 'Vows; b cau8c a jurisdiction, 'Validly gi,.en, subsists until lawfully recalled; but the reYoca- tion cannot be ,alid, unless clearly and positively an- nounced. This opinion, given by Collet (De Jubilæo), and nIany other divines, appears well founded. But with respect to the gaining of the jubilee indul- gences, a distinction should be drawn; an eÀtraordinary jubilee, gh-en for a reason which ceases to exist at the death of the Pope, ceases also; for it would otherwise exist without cause: such was tlJe juLilee of Innocent IX., tllf ohject of which was to obtain for this Pope the . grace of goyerning the Church well. Consequently it could not be published, nor the faculties conferred by i it used. Such was the opinion gi'Ven br the Jesuits of Padua and :\Iilan, A Bishop of Italy received the 268 TREATISE OK INDULGENCES. salnc answer fronl ROlllC on the samc subject. (Collet, 1).9i,) But an ordinary jubilee, given for sonle reason un- connected with the Pope, n1Ïght, in our opinion, be published, and continuc to he gaineù by the faithful, after the death of the Pope; because the fundamental reason for which it had been givell would still subsist. ARTICLE III. THE EXTRAORDINARY JrmLEI:. EÀtraordinary jubilees are granted by Popes to all the faithful, for some general reasons; or to particular countries, for special reasons. Leo X. granted an indulgence of tllÎs kind, in the 'year 1518, to the Poles, in order to induce then1 to enter the leagu(' against the Turks: this was the first jubilee of this nature. Paul III. puhlished a similar one at Rome, July 2.3, 15-1G, to in1plore the Divine mercy during the weight of evils with which the Church was burdened by heresy, and to obtain a successful issue for the war he thought hin1sclf obliged to make against the Protestants, whose stubbornness wOJ.ld ) ield to no nlercly persuasive I courses. I Pius IV., haying "ith great difficulty revived the Council of Trent, which had been interrupted during eight ) ears, published on Nov. 15 a universal jubilee, I to obtain the assistance of the I-Ioly Spirit in this great I undertaking, (Continuateur de Fleury, 1. 31, p. 499.) Sixtus Y., on ascending the Chair of St. Peter, published a ul1Ïversal jubilee, :\Iay 25, 15t;5, to be gained during" that or the following week at Rome; and in other parts of the world, during the week innne- TIlE EXTRAORDINARY JUBILEE. 2G9 diatcly after receiving the news, or the week following that; thus this juhilee could be gained during two weeks only. 'rlu' intention of the Pope was, to dra\\ down the blessing of lIe-avell) that he nlight govern the Church well, Since :Sixtus Y., almost an the Popes have granted an extraordinary jubilee, of a fortnight's duration, to obtaill a bles illg on theil' Puntificate. In the Bullarium Inay he seen the constitutions, Quod in o1Jlni villi, of Paul V" June 28, 1 GO(); Spiritus Domini, of Gregory XY" 3Iarch 2û, 1620; ./Eternis rerum, of r rhan VIII., Oct. 2:!, I û2:t This jubilee was in the form of the Deyotion of the l orty Hours: its duration was but of two weeks. It is useless to cite the intennediate Popes who ha\ e given jubilees for the sallie purpose on their election to the Papal dignity. Pius YI. heing elected in the year 1;;-5, published the ordinary juhilee of the twenty-fifth year, and without giving one for his election. Pius YII. and Leo XII. gave no jubilee; the first because of the wars of Italy, which prevented him from publishing that of I tWO; and the second becau e the year of his election \\ as too near the holy year, Pius VIII. Gregory XYI. (and our Holy Father Pope Pius IX.) granted this favour, Paul y, published a universal jubilee, June 12, 161 ï, to obtain fronI IIeayen a cessation of the evils wl1Ïch then aftlicted thE' Church: he granted to the tàithful, and to confe sors, particular privileges con- cerning jurisdiction, censures, and vows. A siu1Ìlar jubilee, for the an1e intentions, was given by Urban YIII., Xo'\". 12, IG:!9, who also granted great priyileges to confessors, in fayour of those who" ished to profit by it, He continued the ame juhilee during the following year, to thank God for the cessation of part of the e'\"ils from which the world had prayed to LIBRARY ST. MARY'S COllEGE 2iO TREATISE ON INDULGENCES. be delivered: it was subsequently lengthened twice, first for three nlonths, and afterwards for two 11l0nths nlore. (Cnnstit. 109 et Ill.) Clenlent XI. also granted two jubilees extraordinary; one in 1 iOG, which specially regarded France, anù which was intended to procure peace between Christian prin- ces; the other in Iii,>, to obtain the Divine protection, and the failure of the fornlÌdable expedition which the Turks were preparing against V cnice. Cardinal Caprara, legate a latere, published, in the naIne of his Iloliness Pius VII., April 9, IbO:!, a plenary indulgence in the forol of a jubilee, to be gained during thirty days, to thank the .Aln1ighty for the re-establish- ll1ent of the Catholic religion in France after the Revo- lution. The people crowded from all parts, they eagerly grasped at the favour which was offered to then1, and the new pastors were blessed with the greatest conso- lations in their laborious task. Gregory XYI. also granted a jubilee, with nlany privi- leges, Feb. 22, 18-12, to obtain the peace of the Church in Spain. Pius IX. granted a jubilee, ov, 20, 18--16, to obtain from God the grace of governing the Church, CHA.PTER II. THE CONDITIONS OF THE JUBILEE. To obtain the grace of tlw jubilee, it is necessary to perform ",ith e"\':actness and fidelity the works of piety prescribed by the Pope, and in the manner set forth by the Bishops in their pastorals. These works are com- mon to ordinary anel extraordinary jubilees, or some- times peculiar to the extraordinary. CONDITIONS OF THE JUßILEh. 2il \RTICLE I. TIlE WORKS OF PIET1: CO)D[o TO ORDI .-\RY A D EXTR \ORDIX.-\R\ JUßILEE:5, These Ina)'" be reduced to four: 1. The procc sion by which the jnhilee is openeù; 2. confession; 3. COllInIU- nion; mHl -t. the stations, or a visitation of the churches specified, w herrin prayers should be offered according to the illtrntiol1R of the Pope. SLCT, 1. Tlte Processioll. In a great nluuber of the nulls, and e:;pccially in those of for1ner tinles, a procession was prescribed for the opening of the jubilee; it ah, a)Ts took place at RODle, As the Pope use decided and positive ternlS on this point, a ßishop who should ha,-e failed to orùer it in his t1iocese, or a priest who should fail to have it, would have sinned nlortally. (Ferraris, Jubilee, art. 3, no, 3.) :Vevertheless, the fornl of the Bulls being dis- junctive, and leaving it to each one's option to assist at the procession, or visit one or nlore churches, the faithful Illay follow the procession, or go direct to the church or churches to which the procession mo,e . One of these methods will suffice for the stations of one day, provided that, in the latter case, all the churche nanled be visited with the intention of performing the statioll:' . bECT. 2. Confession,. On this point it would be well to refer to what has been said in the earlier part of the treatise, on confession as required for the gaining a plenary indulgence. Ac- cording to the decrce of the Congregation of Indulgcnces, and the approhation thereof hy Clenlent IIl., we may 2i2 TREATISE ON INDULGENCES. conclude that confession is prescribed, in the words rite ronfessîs, as essential in order to gain the jubilee, and consequently that it is necessary eyen for those who have venial sin only to confess. Collet (Tractatus de Jubilæo, p. 165), Ferraris, and the generality of divines who have written sinc this decree of tllf> Congregation, suppose that confession ('an not be pre cribed as an essential condition of the jubilee; whence tlJey conclude that it is not necessary for those who have but venial sins to ('onfess, unless expressly mentioned in the Bull. But Benedict XIV" who was a stranger to 110 question in theology, solved the difficulty in his null Convocatis, Nov. 25, li49, which says (No. tG) that s lCranlental confession is necessary for thp effect of the jubilee in all, eyen in those who have venial sins only to confess. 1 Leo XII. sa "s nothing on this point. The rules laid down by Benedict XIY. can in no case be dispensed with. IIence it follows : 1. That if a person could not possibly confess, or if he confessed to a priest not approved of by the Bishop, or if the confessor refused absolution eyen unjustly, he couIcl not gain the jubilee; and a fortiori if he rnade a sacrilegious confession. 2. That a per on would not gain the indulgence if he decei,e(l hinlself, and mistook for a proper contrition, what only appeared to be such; because a confession which reconciles with God is prescribed. It is nevertheless allowed that, notwithstanding the clause rite contrîtis, an imperfect contrition, which, in conjunction with the sacranlent of penance, justifies the 1 Cum confessio sacramentalis in hoc jubilæo sit opus in- junctum, peragenùa etiam ab eo qui solis peccatis ,enialibus teneatur, si hoc lucrari jubilæum velit. CO DITIO S OF THE JUBILEE. 2iS sou], is sufficient to fulfil thr intentions of the Pope, such being the natural nH aning of the words. Qu ESTION I. H'hen mllst tlds confession be made? At the commencement, the middle, or the end oj" the pre- scribed works of piety Xothing is commanded on this point, consequently nothing is essential: the only thing required is, that the soul shoulù be in the state of grace at the termination of the devotions, c. prescribed, because it is at that nloment the indulgence is applied. It would, doubtless, be of greater aù,-antage to perfornl every thing in dIP state of grace, and to make the confession in the begin- ning. Benedict Xl V. (Encyclical Letter, Inter præ- teritos, no, 73) exhorts the faithful to this, and COll- fC8sors ought to advise it to their penitents, but not oblige thenl, If a persoll fall into mortal sin between his confes- sion and the last devotion, he ought to have recourse to the sacranlent of penance a second time; without this he cannot gain the indulgence. But hewho, in his confession, should have omitted a mortal sin through inculpable for- getfulness, is not obliged to make a second confession; for the first having been sacranlelltal, he has complied with the Pope's intentions, and effected his reconcilia- tion with God. It is sutficient to nlelltion the sin for- gotten in the ne t confession, if he confesses frequently, or as soon as con, enient, if he docs not often confes . (Cold, p, lï. ,) QUESTION :!. Is a person obliged to confess tll'icc, who is bound to make his Easter communion, but who also ll'lshes to gain the jubilee P ".. e have never seen this question discusseù; but we :? 274 TREATISE ON IXDULGENCES. are of opinion that one confession will suffice, if nlade with the vicw of gaining the jubilee; because sacra- nIcntal confcssion is an essential condition of the ju- bilee, but is necessary for Easter communion as a pre- paration only. Besides, confession for the jubilee is a sufficient preparation for the paschal communion. nut when a person has not confessed during the year, the Council of Lateran obliges him to confess at Easter j and a work of piety, which is of obligation unùer another title, will not suffice, according to Bene- dict XIV., for the jubilee. Hence 1uany conclude that two confessions are required, one to satisfy the preccpt of the Church, and another to fulfil the conditions of the jubilee; this opinion is certainly the nlost secure, but we would not enforce it. Confession being declared a part of the works pre- scribed, ought to be nlade within the time specified for con1plying with the condition of the jubilee; the con- cession of Clement XII!., or particular induIts, are of no service in this case. SECT. 3, Communion. If the Bull of the jubilee grant an indulgence to all w 110 have confess d and communicated, in the words, "Omnibus cOllfessis et sacra Communione refectis," Ferraris decides, without hesitation, and many other divines of authority appear to be of his opinion, that a communion made four or five Jays before the opening of the jubilee will suffice. nut the words of the Bull leave no room for doubt; and even supposing that it might possibly suffice, the most secure opinion should be followed. It is our firnl belief that the comnlunion ought to be made within the tinle specified for the I gaining the jubilee. COXDITIO!li::5 O}<' THE JUBILEE. ')..... -I;) A sacrilegious con1n1union will not suffice for tbat is certainly not a real con1nlullion, such as is prescribed, hut a 1110st horrihle crin1e. It is of great advantage to conclude the devotions of the jubilee hy conllllunion, because at that nloment the soul is most disengaged fron1 all sin, and open to the motions of fervour, by which the application of the indulgence is rendered more sure, and its fruits n10re abundan t. QUESTIO 1, TVill a communion 'lL'hich is made by a p.erson who really tltÎnks he is in a state of grace, u:hell he is 110t, suffice for the jubilee? Some answer in the negative, because such a C01l1- munion is not vivifying, and consequently not such as is required by the Pope, :\Ioreover, to obtain the bene- ficial effects of the jubilee, it is necessary to be free froD1 mortal sin; but the person in question is not in a state of grace, consequently his communion will not suffice. This opinion is lllaintained by Viva, and it certainly is not without foundation. Other divines, however, Dlake a distinction: this person either has a sufficient contrition to be justified by the sacrament of penance when it is administered to hitn, in which case the Holy Eucharist received bona fide ren1its his sins, and he gains the jubilee; or he has not even that degree of contrition just nlelltioned, and consequently cannot gain the jubilee. If a person were unable, though inculpably, to conl- municate within the titne fixed, or were to break his fast involuntarily on the last day of the jubilee, Ill' would not thereby necessarily be deprived of the indul. gence; his confessor would have the power of prolong- ing the juhilee in his regard, or of changing the ohliga- 276 TREATISE ON INDULGENCES. tion of çomnnu1Îon into sonIC other act of religion, piety, or charity; of which we shall speak later. QUESTION 2. TVill one communion satisfy for an Easter communion and a jubilee J> No; for we stated in p. i4, and Benedict XIV. de- cides, that a work of piety due by a previous obligation will not suffice for an indulgence. l\Iany disputes 011 this point arose in France in 1826. The Archbishop of "'- Paris wrote to Ronle, and was answere(l: "That the Easter comnlunion and the conllllunion of a jubilee are two different obligations, which cannot be satisfied by one conlmunion." (L' Ami de la Religion et du Roi, No. :!21-t, p. 197.) SECT. 4. Visits to the Churches. I. In all the Bulls concerning jubilees, visiting churches is mentioned. The church being the house of God, the residence which Jesus Christ personally in- habits, the place where the great mysteries of religion are daily celebrated, it is but natural that it should be the object of our pious affection; and it cannot be doubted that to visit churches in a spirit of faith and devotion is nlost pleasing to God. Hence we nlust not be surprised that the Popes and Bishops make it an in- dispensable condition on which certain indulgences are .to be gained, particularly those of the jubilee. 2. At Ronle, a visit is prescribed to the four basi- licas, nlentioned above, of St. Peter, S1. John Lateran, St. l\Iary l\Iajor, and St. Paul, thirty times during thirty days, consecutiv or at intervals, for those who live in Ronle and the environs; and fifteen times during fifteen da}Ts, consecutively or otherwise, for strangers. In other QUESTIONS. '2ï7 diorescs also, visits should be made to four l'þurches ùesignated by the Bishop or his delegate: in the nunlber should bc th(' principal churches of the diocese, tbe cathedral in the town where the Bishop resides, and in other places the parish churches. The stations cannot be divided, so as to perform part on one day and the f other part on the next. However fatigued a person nlay be, it is necessary, for the valid visitation of the churches, to visit the four basilicas on the sanle day. This ili) clearly contained in the Bulls, But it is not necessary to go 011 foot; it is lawful, though less meri- torious, to go on horseback or in a carriage, from one to another, There is no difficulty on this point; we saw this frequently practised in Ronle, in the year 1 2.), by very pious persons. , As the manner of counting the days is twofold at Rome and throughout the Catholic Churcb, a dispute ha arisen as to whether the visitation of the churches should be made within the ciyil or ecclesiastical day. Plausible reasons are aùduced on both sides. Benedict XIY. terminated the discussion by cleclaring in his Bull Peregrinantes, for the jubilee of 1750, that each person might follow his OW11 inclination as to which of the two he would adopt. The same was decided by Clement XIY. and Pius YI. in 1 i7 4 and 1 ii j; and by Leo XI. in two Bulls, onc in IH2-t, and the other in I :!j. In extraordinary jubilees, which continue during fifteen day onl)T, the number of visits required by the Bull is le:s::;. QUESTIO:oJ I. Is it necessary, in order to gain the jubilee at Rome, to enter the basilicas by the holy door? This question is generally answered in the negative, for no Bull has hitherto prescribed it as an c :sential 278 TREATISE ON INDULGENCES. condition. Benedict XIV. fOrInally stated ill his Bull Convocatis, of N ov. 23, 17 19, sect. 49, that it "as not of obligation. (1C] T]O:X 2. Do tltose WllO, Itaving commenced tllei'r journey to Rome, die on the road, or are detained by sick- ness or other cause, or, being arrived at Rome, are unable to finish or even commence their stations, gain tlte indul- gence ? nellrdict XIY" in his Bull Peregrinalltes, sect. ï, de- clares that persons in any of these cases do gain the indulgence by confessing and communicating. The sanIe favour was granted by Clement XIV. and I.Jeo XII. Qt:'ESTION 3. Is it necessary to say any prayers in t'isitillg t lw churches? In the first place, it is certain that the Popes require an act of religion; consequently they who ,-isit the churches through curiosity do not fulfil the requisite condition. :\loreo\e1', the Bulls require that the faithful should there pray with devotion. It is the custom in Rome to say the Rosary whilst going fronl one church to another; there is a formula of prayers to be said at the holy door, the altar of the Blessed Sacrament, the altar of the Blessed Virgin, &c.; but this is not neces- sary, though very lueritorious. It is sufficient to enter the church with religious thoughts and with the inten- tion of gaining the jubilee, and there to pray devoutly in conformity with the intentions of his Holiness. QUESTION 4. Ought tlte prayers to be vocal? )Iany divines, and amongst them Ferraris (art. 3, no. 17), think that mental prayer is sufficient; a still greater number think tllat voca] prayer is necessary. QUESTIO S. 2i9 rrhic: is the more certain opinion, and consequently should be followed. QUESTION 5. How 10Jlg should a person pray! "11en the Bull specifies no length of time, a short but really devout prayer will suffice. A mere aspiration is not enough; but a " Pater" and " Ave," or only one of the two, or its equivalent, would satisfy the con- dition. 'Vhen the Bull states that the faithful should pray for sonIC tinIe, per aliquod temporis spatium, five times the" Pater" and " \ve," or something equivalent, will leave no rOOD1 for fears of not having satisfied, Hearing a )Ias in the church with the intention of making a station will be sufficient; unless it be a l\Iass of obliga- tion, wben another )Iass or prayer is required. QUESTION 6. Should silence be observed in going from church to church? It is very laudable to do so in a spirit of mortifi- cation and penance; but not being C011111Ianded, it is not a necessary condition. QUESTIOX i. If tlle crowd be so great as to prevent ingress to the church, what must be done? It will be sufficient to pra) at the door, or even in the burial-ground, if joined with tbe mass of tbe con- gregation; because a person is thus a part of the whole body, and consequently is considered to be morally pre- sent at the church: if, on the contrary, it is necessary to visit an altar or chapel in the church, entrance is then required. 'Yhen several altars or chapels are to be visited, at least a nloven1ent of the body towards 280 TREATI E ox INDl7LGENCES. each before aying the corresponding prayer should bp Blade, with the intention of visiting it. QUESTION 8. JIay a person visit a clwrch twice on the same day, and thus satisfy lite intentions expressed in the Bull, leltich requires a certain number of visits,. or 'Would a person satisfy for tu'o days in counting from the first to the second vespers? For example, in making tlte stations at Rome, [finisl" to-day's visit ofthefour churcltes aboilt three or four o'clock in tlte afternoon at St. John Lateran's,. 1 leave the church, but immediately return to make my visit for tIle next day according to the ecclesias- tical computation; I then proceed to St. },;[ary 11Iajor's, and visit that also j on tlle following day after twelve I visit the other two churches; and after my visits for that day I return to make my visits for the npxt; and so on during tile fifteen days. TVould this be complying with tIle intentions of the Pope? Some authors arc of opinion that a person may thus satisfy, and their opinion is not without foundation; for the Bulls require a devout visit only, and the time being allowed to be conlputed civilly or ecclesiastically, from lllorning to night, or from sunset to sunset, it does not appear exactly contrary to the words of the Bull. Nevertheless, a great number are of the opposite opi- nion; and the faithful never follow a practice which dinlÏllishes by half the fatigue of the stations. 'Ye are inclincd to think that it is contrary even to the words of the Bull: "Per quindecim continuos vel interpolatos dies, siye naturales sive ecclesiasticos, ninlirum a primis vesperis unius diei usque aù integrum ipsius subse- quentis diei vespertinum crepusculunl devote visitave- rint. " QUESTIONS. Sl Q1 ESTIO 9, Call a BisllOjJ increase 01" diminish tlte Twmber of stations fixed by the Pope? The Pope alone grants the jubIlee; the Bishops are delegated hy him to publish it and to state the con- ditions; consequcntly they cannot alter it on their own autllOrity. If tlwy increase the nUluber of the stations, tho e they added would be of no utility with regard to the indulgence, and those they deducted would pre- ,'ent its full effect; for one station is reckoned a con- siderable part, eyen when there are thirt T. QUr:STIO 10. If there are not four churches in (l diocese, or if they arc too far distallt, lchat mllst the BislwjJ do? In ,irtue of a universalh--received custonl, he nla,', . eI when he thiuks it expedient, designate a chapel, an altar, a cr08S, or any other object of public veneration, as a uhstitute for the chureh which i8 wanting, or which is too distant. \rhen this designation has beeu made, confessors have not the power of nlaking any alteration with respect to it, except in cases of sickness, infirmity, and in general when there is an inlpossihility of visiting the proper places; as we hall mention in the following chapter: if, on the contrary, the parish-priests arc C'nl- powered by the Bishop to fix upon the plaec , they call change thenl at plea ure. It is no 10ngC'r douhtful as to whether the Bishop has the power of glauting thi faculty to his pari h-prie ts; in countr)T parishl' there is no other resource. QUESTIO:"J 1]. .J.llay a person make his statio/is in a lleighbouring parish :J The liull does not n1ention this; con equently" e think he lnay, uHI(':, th(' Bishop order.;:. otherwi e. It 282 TREATISE ON INDULGEKCES. is supposed that the jubilee is commenced in this neigh- bouring parish, and that the person visits the proper places. For the sanlC reason, part of the stations luay be performed in one parish anù part in another. QlJESTION I:!. If a clwrclt or clmpel designated by the Bishop sllOuld jull dmcn or be burnt during the time fixed for the stations, wlwt must be done? The Bishop would designate another place for the stations, and would prolong the jubilee, if nece sary, in favour of those who, on account of the accident, would be deprived of these advantages. Collet is of opinion that it would not be necessary to reconlnlence the sta- tions already perfornled. This appears perfectly just. ARTICLE II. WORh.S OF PIETY PECULIAR TO EXTR.AORDl ARY J[,BILEE . These works are fasting and alms. SECT. 1. Fasting. 1. In all tilues fasting has been considered a salu- tary practice of perance, as a suitable nlcans of testify- ing our repentance, of conlbating the flesh, and of sub- duing tbe passions. It is not surprising, therefore, that the Church has employed it, particularly in extraordinary jubilees, the end ofwbich is to appease the anger of God, or obtain from IIiu1 sonle signal benefit. 2. The fasts prescribed in extraordinary jubilees arc three, to be observed in the sanle week, on "T ednesday, Friday, and Saturday; and they cannot be changed or Coulllluted e cept by proper authority, and for very strong reasons, to be mentioned below. FASTl:\'G. 283 3. These fasts ought to he eonfornlable to the cus- tom of the country. --t. Children, aged persons, travellers, the infirm, labourers, and others, who are bound to observe the fasts of the Church, are obliged to observe the fasts prescribed for the jubilee, if they wish to gain it, or to obtain a lawful cOlnmutation. The reason is, that when the fast is a precept, it does not bind when its obser- vance is impossible, or productive of serious inconveni- ellce, as in the first case; but when the fast is a con- dition, as in the second case, it must be observed; because a favour granted on certain conditions always supposes the positive fulfilment thereof. The same may be said of the other works of piety prescribed by the Pope for the gaining of the jubilee, (Ferraris, art. 3, no. 33,) ;), Hence it follows, that they who are allowed to eat meat on the fasting-days of the Church are not therehy di pen8ed on the da)Os fixed for the fast ot tht" juhilee. If unable to abstain, they llllist obtain a COlll- lllutation, Ô, If on the llays fixed by the 13ishops a person be already hound to fast, by vow, hy penance, or by eccle- siastical precept, he continues to gain the indulgence. He satisfies, at the satne tinIp, the existing obligation and the prescribed condition: this luay be proved frOlu the fact that the season of Leut, or Eluher-week, is fre- quently the perioll fixed for a jubilee. 'Vithout this determination one fast would not satisfy the precept anù the condition according to the liull filter præteritos, sect. 53. The llishops would not be warranted in fixing Ember-week for the fast, if not authorised hy the linn. 284 TREATISE ON INDULGENCES. SECT, 2. Alms. 1. Almsgiving is a work of nlercy, strictly pre- scribed to all who can perform it, according to their state of life, and frequently COlll111allded in Scripture. Daniel, addressing abuchedonosor, sa)Ts, "'Yherefore, o king, let nIY counsel be acceptable to thee, and re- deem thou thy sins" ith alms, and thy iniquities with works of luercy to the poor." (Dan. iv. 2-1.) And in Ecclesiasticus iii. 33 we are told, " 'Yater q uencheth a flanlÎng fire, and alms resisteth sins." And our Saviour Ililuself saith, "But )Tet that which renIaineth, give alnIs; and behold all things are clean unto you." (Luke xi. -t 1.) In these passages alms is reconullended as a meallS of cleansing from Sill; hence, as indulgences are intended to efface the punishnlent due to sin, the Popes have conllnanded alms as an efficacious llleans of obtaining this grace. ::\Ioreover, almsgiving is the C0111- pletion of fasting, since by our fast sonletLing is re- served wherewith to assist the .suffering poor. 2. Almsgiving, as well as fasting, is ordered in e - traordinury jubilees as an essential condition of the in- dulgence; hence it is necessary to perfornl this work of mercy, or obtain its comnlutation. This condition, according to the opinion of most divines, applies to the poor. )Ionks, nuns, 111arried women, children, in a word all, '" ithout exception, are subject to this condi- tion. If they possess nothing, they ought to ask for what is necessary; religious from their superiors, wives from their husbands, children fronl their parents; if the poor cannot obtain the requisite means, they nlust procure a conlnlutation. (Collet, p, 2 8: Ferraris, art. 3, no. 3!J, &c,) 3. It is universally admitted that it is not necessary ALl\lS. 285 to give ahns in person; another nlay do it for us, e,en at his own expense, provided that it he done" ith our consent and for our intention; a father of a fmuily nla - give alms for his wife, children, ancl sen ants; a supe- rior for his cOlllnlunity, prO"yided that he informs them of bis intentioll; for it is necessary that the pious act of almsgh-ing should be considered before God to belong to the individual to whom it is to be advantageous, and for this there must be at least an act of his will. (Fer- raris, ibidem,) 4, Divines distinguish two kinds of alms; one which relirve"s the necessities of the body, the other which re- gards the wants of the soul; Olle is corporal, the other spiritual. ''"hen alms are mentioned, it is always to be under- stood of corporal relief; the works of charity spiritual, bowe,er excellent in thenlselves, would not suffice to eOlllply with the intentions of the bull. It is not neces- ary to gi,e luoney; food, clothes, or any thing that is useful to tlw indigent, constitutes corporal ahus, and fully complies with the intentions of His Ilolines8. .J. To detenuine what should be gin?n, the words of the Bull should be considered; if a certain SUlll be fixed, whicb, however, is never done, there is no doubt but that the full amount should be bestowed. If the Bull requires that each one should give according to his ability, the rich are certainly bound to give luuch nlore than the poor. From this great difficulties would result to confe sors and tiulorous consciences. rflw usual ex- pressions of the Bulls are, tbat alms must be gi,en. It is also added, that each one shall give according to hi devotion, as the pirit of charity prompt8 him, as it seems pleasing to hÎ1u, &c. According to this, how small soevcr the ahus be, provided that it can be called 286 TREATI8E ON INDULGRNCES. an alms, the condition will be fulfilled by it, although it will} perhaps, be very far from satisfying the divine or natural precept of aln1sgi,ing. G. As the bull doC's not decide upon the class of persons upon whOln the ahns should be bestowed, it is sufficient to give it to those who have corporal wants, although they are not the poorest, 1101' such as ought to be assi ted in preference, It would also suffice to give to an hospital, a poor community, or church, any thing that would be useful. Q-cESTION 1. If the pel'son on U'lwm the alms is be- stolL'ed be JJoor in appearance only, !['ould the giver gain the indulgence? Divines generally answer in the affil'nlative; for by depriving one's self in fa,. our of him who is supposed to be poor, a person really does give an ahns in the natural acceptation of the word, and this suffices to fulfil the conditions of the bull, To exact the contrary would be neither prudent, conforn1able to true charity, nor possible. QCESTION 2. But if a person gave his alms to an- otlter to bestow on the poor, and tltis latter failed to do so, or if he gave it after the time fixed for the jubilee had eJ"pired, would he gain the indulgence? This question has been very much disputed. !\Iany reasonably nlaintain that in this ('ase the jubilee would he gained, becat:se the alms is considered given, immedi- ately a person parts with any thing for the assistance of the needy. \Ve have just said thatit is enough to give alms to an apparently pOOl' person; why, therefore, should it not suffice, when the alms is given to another to bestow, "ho fails to perform your intention, or performs it too I)lUVILEGE OF TilE JUBILEE. 287 late? Others deny it, beeausc the alms required by the jubilee have not been given, except by cOlnmission ; COl1- sequentJy, thc condition not being obserycd, the act su- bordinate to that condition is null. Such is the opinion of Cardinal Lugo, Collet, Ferraris, and man). others. QUESTION , Ought tlte alms to be glt"ell during tile u'eek appointed for fasting? l\Iauy are of opinion that it TI1ay be given during either of the two weekS; but the 1110re con1mon and tIH' more probable, or at least the n10re secure, is, that all the works of piety prescribed for this kind of jubilee ought to be performed in the same week; for such appears to be the natural n1eaning of the bulls. (Ferraris, art 3, no, 4 ,) If, llOweyer, the Popes express themselves differently, there will be no difficulty on the point. Gregory XYI. in his apostolical letters for the jubilee of 1 33, as- signed the space of three weeks for the performance of all the acts of piety, except the three fasts, which ought to be observed on the \Yeùnesday, Friday, and Saturday of one week. CIL\.PTER III. PRIVILEGES OF THE JUBILEE. \rE have said that great privileges 'Were attached to jubilees; 'We shall therefore proceed to hew "hat those priyilegcs are. They are not always the same, an(l a they depend on the will of thc Pope, we cannot reason a pari; thr words of each Bun, and the clauses contained therein llould be carcfully exanlined. 288 TREATISE OX' INDULGENCES. ARTICLE I. TnE PRIYlL"EGE PECGLIAR TO THE FAITHFl""L, To the faithful of all ages and conditions in life is granted the priyilege of choosing a confessor fron1 amongst all regular and secular priests, approved of bv the Bisllop of the diocese, Kuns and their novices also ha,e the power to select another confessor, but for the jubilee confession only, provided he be chosen fronl among those priests who are approved of for hearing the confessions of nuns. During the jubilee of 1 i 50 a question arose, as to whe- ther nuns could choose a confessor for the jubilee, ap- proved of for another convent, but not for their own. Benedict XIY., reflecting that if their choice were con- fined to priests appro\ed for their own convents only, they would have no privilege at all, declared in l1Ïs Bull CelebralioJlern, January 1, lï51, sect. II, that they would be pern1Ïtted to choose a confessor frolll an10ng all the priests approved for hearing the confessions of the nuns of any convent. Such also are the dispositions of the Bull of Leo XII. '''"hen a confessor hað been approved for confessing persons of a particular class onl -, such a scholars, 111en, &c., others not of that class, cannot select hÏ1n for their jubilee confessor. ARTICLE II. I RIYILEGES GRA TED DIRECTLY TO CONFESSOR:;, BeT I DIRECTL1. TO PENITESTS. These are fi\e : the power of absolving from resen-ed cases and from censures, of dispensing froll} irregularity, of comnnIting vÇ>ws, of lengthening the jubilee. and of changing the works prescrihed. PRIVILEGE OF ABSOLVING. 289 SECT. 1. Privilege of absolving from reserved cases, and from censures. 1. The Sovereign Pontiffs are accustomed to grant to confessors very ample powers of absolving those who confess to them, with the intention of gaining the jubi- lee, "from excommunication, suspension, and other ecclesiastical sentences or censures, inflicted by law or by superiors, for whatever reason, and reserved to the Bishops or to the Holy See; and from all sins, how- ever enormous, reserved or not reserved; on enjoining a wholesome penance, and always supposing the re- quisite dispositions on the part of the penitent." These are the words of the Bull of BenedictXIY. given for the extension of the ju!:>ilee of the Holy Year: Bene- àictus Deus, December 25, IïjO, sect. 4, The same ex- pressions are to be found in the Bulls of Pius \1. and Leo XII. Thus, nothing is excepted, not e'.Cll the cen- sures of the ßull In Cænd Domini; and probably not even heresy. 2. But those persons are always exempt who have incurred censures for injustice against a third person, and who have 1,een publicly denounced as censured, although their naIues be not printed. If, howe,"er, they make the satisfaction required by justice, before the expiration of the tern1 fixed for the ju1,ilee, they may then be absolved. Censures of this kind were e cepted by Inuocent XIII., Clement XII., and hy Bcnedict XIV. in bis Bull of I ï--t9, and ahm in the Billl just cited; by Clement XI,., Pius YII., and Leo XII. : this exception, moreover, is founded on nature and reason. 3. Confessors can absolve from all censures in- curred, and from all sins conln1Ïtted, before or after the publication of the jubilee, even with the prospect of the o 290 TREATISE ON INDULGENCES. jubilee, and with the hope of being more easily par.. doned, proyided the penitent be sincerely contrite. But, according to the more probable opinion, they cannot absolve froln censures without giving sacranlental abso- lution; wherefore they could not absolve from censureS if the penitent were not in proper dispositions to be absolved from his sins. The reason given is, that con- fessors have this power for the jubilee only; the peni- tent who is not disposed to profit by the jubilee cannot profit by po"W"er given solely for that indulgence. 4. If, on the contrary, a Dlan receives absolution with the intention of perfonuing all that is prescribed for the jubilee, but afterwards changes his intention, relapses into sin, and does not gain it, he is nevertheless free from his censures, and his sins are pardoned; because, relapsing into sin, or neglect of putting resolutions into practice, do not cause the revival of bonds which have been once broken. But Suarez, Viva, and Collet (p. 369), luailltain, as more probable, that he would sin mortally, in not fulfilling the species of contract he has entered into with his confessor. Leo XII. in his Bull says, that he can scarcely consider such a person free from sin. 5. A confessor a...>proved for a jubilee has not the power of reinstating in his functions a priest suspended by his Bishop; his powers, although very great, do not extend to this, and no one would dare to nlaintain the con trary . SECT. 2, Power of dispensing f1'om irregularity. Divines are not unaninlous with regard to dispens- ing from irregularity ex delicto. As this irregularity is the con:sequence óf a sin which ought to be submitted to the keys of the Church, several theologians are of PO'WER OF DISPENSING. 291 oplnlOn that a confessor has the power of dispensing from it; for, say they, he can absolve fronl sin, and from the punishment due to sin; therefore he can dis- pcnse from irregularity, which also arises from sin. As defenders of this opinion; 80to and Corduba are cited. But the majority of doctors, among whom are Suarez, l\Iolina, and a host of others of great celcbrity, lllaintain that confessors arc not possessed of this power, or at least that the reasons alleged do not prove that they are. Although irregularity is a consequence of, and even n punishment for sin, it is also true that it difters from a censure, that it does not convey the smne idea, and that it is not removed in the sanle manner; conse- quently it cannot be comprised in the general clause concerning sins and censures. :\Ioreover, Benedict XIV. removed all doubt by ex- pressly declaring in the Bull Convocatis, that he does not intend by these present apostolicalletters to dispense, nor pernIÍt any priest to dispense from any known or secret irregularity, nor from any incapacity whatsoever. He grants the power of dispensing from secret irregu- larity, which proceeds ex violatione censuraru1J'l, as well with regard to the exercises of sacred functions, as to the receiving a higher order. This clause was rencwed by Pius YI. and Leo XII.; the words of Benedict XIV. are quoted. The irregularity here spoken of is in a lnanncr con- nected with censure; and doubtless it is for this reason that the Pontiffs wishcd that there should be no linÜts in this respect. Nevertheless, it must he occult; which may happen although the censure was public; because the censure may be known, and still no one might be aware that the guilty person had not procured its re- moval before e ercising his functions. 292 TREATISE ON INDULGENCES. SECT, 3. The privilege of commuting vows. I. It would be out of place to cnter into an exami- nation of what is meant by a vow, what are its species and obligations, and how a person may be freed fr0111 it; this will be found explaincd by those who speak of vows ex professo. Vows of perpetual chastity, to enter religion, to go to J rrusalem, to visit the tombs of the Apostles at Rome, and of St. James in Galicia, are reserved to the Pope; all other vows are under the jurisdiction of the Bishop of the diocese, who, with just reason, can dis- pense from thenl, or comnlut{\ thcln into other good works nearly equivalent. 2. U util the year I iOO, in no Bull for the extension of the jubilee of the IIoly Year do we find that the slightest power is given to confessors with regard to yows: this we learn from a theologian of that year, who Inade strict exan1Ïnation on the subjcct. I t was only in the extraordinary jubilees, or, at all events, at Rome only, during the I-Ioly Year, that vows could be comnluted by confessors. Benedict XIV. granted thenl this faculty in his Bull Convocatis, Pius VI. followed his example Ül 1 ii3 ; and Leo XII. did the same in his two Bulls for the jubilee of the Holy Year, and for its extension. 3. The vows which confessors are enabled to com- nlute in virtue of this faculty are those which are sub- ject to episcopal jurisdiction, and also those reserved to the Pope, whcnever, according to theological principles, they devolve on tbe Bishops; and, anlongst those re- served to his IIoliness, Benedict XIV., Pius VI., and Leo XII., except vows of chastity, and entering into religion only. A. vow nlade in favour of a third person is, of course, excepted, unless it has not been accepted, PRIVILEGE OF CO:\DIUTING VOWS. 293 or unless the third party renounced his clainl to what had been promised; because, in both latter cases, the vow is of the class of vows which produce an obligation towarùs God alone. Simple vows, by which a person binds himself to a Fiecular conlDlunity, are really in favour of a third party, and consequently cannot he commuted in "firtue of the jubilee. A confessor could not, in the time of jubilee, pernÜt a Sister of Charity, or a Brother of the Christian Schools, to leave their congregations by cODIIDuting his ,""ow. 'Ve here Inean the sinlple vow nlade according to the rules of the congregation, or niade with the consent of the superiors, anù accepted by theIn; for the secret TOW of renlaining in the house or congregation binds before God only, anù therefore might be commuted during a jubilee. 4. ..\ confessor is autÌiuriscd by tlle Bull to conlmute only, not to dispense; he ought not to go beyond the. limits of this faculty, but follow the rules for commu- tating given by divines and casuists, observing a due nledium between scrupulosity and negligence. }'or this commutation there must be just grounds; otherwise it would not only be illicit, but null. The three Pontiffs abo"\""e mentioned forbid, in their Bulls, the commutation of vows preser\ative fronl sin, unless the acts of devotion substituted be considrred equally efficacious with the vow. 5. .A confessor can commute in foro cOJlscientiæ only, in favour of those who are truly desirous of gaining the jubilee, and perform all that is requisite. If, after this, the penitent changes his n1Ïnd, and neglects to fulfil the conditions, the, ow, lawfully commuted, does not revive. 6. If a penitent performs all that is necessary for gaining the jubilee, but forgets to demand the commu- 294 TREATISE ON INDULGENCES. tation of a vow, he nlay, during the jubilee, apply to his confessor, or any approved priest, and obtain its conl- mutation. The Bull, which grants the faculty of ab- solving from reserved cases and from censures, it is true, says that it cannot be done excepting only in the one confession, made with the intention of gaining the jubilee; but, in speaking of vows, it allows, "ithout restriction, their cOlllmutation. lIenee it is concluded, that tllis last privilege continues during the whole of the jubilee; and that penitents nlay obtain the commutation of vows which existed at the time of the jubilee confes- sion, and also of those made during the jubilee. They nIay likewise obtain, after the ternlÏnation of the jubilee, the cOlnnlutatiol1 of vows which they had proposed to their confe sors during the jubilee; because the priest is allowed to finish what he has begun. (Collet, p. 405). SOlne pretend that even when they have failed to apply for the commutation during the proper tinIe, t1ley may, nevertheless, obtain it after the jubilee; because, say they, they always have the right to a privilege to which they were entitled at the jubilee confession. Ferraris (art. 2, no. 51) and nIany others aùopt this opinion; but Suarez, Bonacina, Collet, and others, will not allow it. It is a doubtful opinion; and consequently inad- missible in practice. 7. Leo XII., after the e ample of his predecessors Benedict XIV. and Pius VI., granted to confessors the power of comnluting vows confinued by oath; whence it follows, acconling to many divines, that they have the power of comnlutillg simple oaths also, by which they were bound before God; because the bond of an oath is the same as that of a vow confirmed by an oath. (Ferraris, art. 2, no. 35.) 8. As it is a general principle, that laws which PRIVILEGE OF COl.B1UTING vo,,'s. 295 impose burdens ought to be interpreted strictly, it is allowed that YOWS of chastity and of religion are re- served to the Pope, except when they have evidently for their object the virtue vov. ed, or a religious order properly so called. From this is inferred that a jubilee confessor can conlmute : I. Both these vows, when they have been Illade conditionally, even when the condition being fulfilled, they have beCOlne obligatory, and when they are con- sidered penal; for instance, if I fall into such a sin, I will enter such a religious order; if I conln1Ît such a fault, I \, ill observe perpetual chaßtity, &c. The 8amp Dlay be said \\ hen the vo is nlterllutif"e, even ,,,"hen one of the two things has becollu' inlpos iblc, and when there would be no longer any choice; because, in these different cases, the virtue itself was not proposed. 2. The vow of entering a congregation where simple vows only are taken, for then there would be no vow of religion. 3. The vow of receiving holy orùers, or of not marIJ'ing; for in these cases perpetual chastity is not intended, at least directl)1". I n this class divines place vows made separately, each of which, singly, does not constitute perpetual chastity, although they do collec- tively; for instance, a ,ow never to marry, and a YOW never to sin against purity. These two vows cannot be observed without perpetual chastity; and yet neither of them obliges to it. A jubilee confe or can, therefore, comnlute them with sufficient cause. But he must con- sider well the intention of the person, whether in making the latter vo" he did not propose to join it to that which he had already made, and thus make the t" 0 one; if such be the case, there can be no doubt but that perpetual chastity was intended. 296 TREATISE ON ISDULGENCES. 4. The vow of continence between n1arried persons for a ùetcrn1Ïned time; because, by these, it is evident that the persons vowing do not bind thenlselves to per- petual chastity. 5 . Vows of chastity or of entering religion, made through fear, unjustly caused, are 110t reserved; a jubi- lee confessor can con1mute then1, if he acts conforn1ably to the rules of pruùence: such is the opinion of a great l1un1ber of ùivines. 6. Vows of chastity or of entering into religion, luade by persons unùer the proper age, may be com- muted; for they are not reserved, according to canon law, and the general opinion of theologians. QUESTION 1. Can a jubilee confessor commute a vow made never to ask the commutation of a vow? This is answpred in the affirmative; because it does not belong to a private individual to lin1Ït the power of the Church. The Church preserves her jurisdiction over this vow, as over others; consequently a jubilee con- fessor may commute it. (Ferraris, art. 2, no. 39.) Some authors declare that such a vow is null, be- cause, tending to the restriction of ecclesiastical autllo- rity, it is not de melior. bono, which is essential to avow. (Sanchez, lib. iv. cap. 8, no. 21 ; Collet, p. 393.) QUESTIOX 2. Can the vow of never committing SlllS of incontinence be commuted? Such a vow can never be dispensed with or com- muted; because there can be no reason for such com- nlutation. It would be in some measure to permit a person to commit these sins, by releasing hÌ1n fr01ll the religious obligation he has contracted of avoiding them. CO}>IMUTATION OF VOWS. 297 QUESTION 3. Is a confessor bound to commute a vow when asked? If the reasons given for comnnltation be insufficient, he is not only allowed but bound to refuse; on the other hand, if the reasons alleged be good, he would commit an injustice by refusing it; because the penitent has a right to obtain it. If, however, the confessor he too much embarrassed to decide upon what he shonl(l substitute, he nlay refer the penitcnt to some other confessor, or consult him hinlsclf upon what course he should pursue. The principal reasons for commuting vows are: I. Change of circumstances, of health, or condition, which renders the accomplishn1cnt of the vow more difficult: 2. ..\ repugnance felt for the thing yowed, the violence which he would do himself, and his incapability of sup- porting it: 3. Scruples and anxieties caused by the vow: 4. "11ep, all things being duly considered, the practices to be"O'bscrved are not conformable to prudence, or to the case of the penitent. It is not necessary for the confessor to require ab- solute certainty, for this would be a source of endless trouhle. "1lCU he l1as reasonably studied the queRtion, hc ought to act for the best, and renlain at case on the point; aud" ith still greater reason ought the penitent to follow his confessor's advice. It is the general opinion that a jubilec confessor has not hy right the power of cOlnnluting a vow frOln which the Bishop cannot dispensc, but only by accident; as "hen thc case will not admit of delay, and reCOUl"Sf' to Rouw is impos ible; for this accidental power docs not prcvcnt the case froln being reserved (Collet, p. 121). Therefore he cannot COlnnlute a vow of chastity made 02 298 TREATISE ON INDULGENCES. by a person who has married, or is about to marry" with- out having first obtained dispensation from it. He who has obtained a commutation of his vow is always at liberty to renounce the commutation, and reSUlne the obligation of his vow, because the COlumu- tation is a privilege, and no one is bound to use a privilege. A YOW which has bccon1e inlpossible to be observed does not bind; if the thing for which it was commuted becomes impossible, the person is not bound to that either: in this case the obligation of the vow discon- tinues as long as the impossibility exists. The work of piety, or act of devotion, for which a vow of chastity has been commuted by the Pope, belongs to the class of unreserved cases; and conse- quently may be commuted by a confessor during the jubilee. SECT. 4. The Prorogation of a Jub "lee. 1. \11 the Bulls contain a formal exception in favour of travellers; those who are thus excepted may gain the jubilee on their return; but they are bound to perform all that is requisite; only, that instead of visiting four churches, they are bound to visit the cathedral or the church of the parish in which they are domiciliated. Authors are not agreed on the interval allowed be- tween their return and the perfornlance of the devotions required for the indulgence; sonle allow two n10nths ; others, with greater reason, a fortnight at nlost. The Bishops state in their pastorals, the period beyond which it is unlawful to defer the performance of the conditions. Tl;1is is required by the rules of prudence, and it is the only means of obviating the uncertainty. COMMUTATIO OF PRESCRIBED WORKS. 299 2. Confessors approved for a juhilee can prolong it, according to tIle ordinary tenor of the Buns, in favour of those who are lawfully hindered fronl complying with what is required, but who can perfonll then1 afterwards; as, for instance, persons "ho are ill or recoyering from illness, prisoners on the point of release, and others whose incapability will 800n expire. If they will be for a yery long time prevented frOIll gaining the jubilee, it cannot be prolonged for thelll. Such is the general opinion. In the first case there is no doubt; in the second, confessors would act against the usual words of the Bull, In proximum tempus, by granting a proroga- tion. Another means must be used, the commutation of the neceE,sary works of devotion. SECT. 5. Commutation of the U'orks prescribed. Benedict XIV" Pius VI., and Leo XII., by their Bulls for the extension of the I-Ioly Year, grant to Bi5hop tlw power of dispensing fronl visiting the churches, nuns, women living in con1nlunity cloistered or not cloistered, anchorets, hermits, all ecclesiastical and lay person.;; in prison, in captivity, prevented by serious infinuity, or lawfully hindered by any cause whatsoever, fronl visiting the Rtations. Instead of visits to the churches, thest' Popes ad vise that other acts of devotion, piety, or religion he enjoined. Th(' 8ame }>opes pern1Ít also the number of stations to be reduced by the Bishops for chapters, communities of filen secular as well as regular, congregations, con- fraternities, universities, and colleges, who should go in }1roeeSSioll to the churches specified. Seminaries are evidently included in this class, as also are parishes, for they are kinds of congregations; ancl such is the usual interpretation of Bulls of this nature. This privilege LI RARY ST. MARY'S COLLEGE 300 TREATISE ON INDULGENCES. was used at Paris, l\Ians, and other places, in 1776 and 1 2G. 2. 'Vith regard to children who have not made their First Communion, and whom it is not thought proper to adniit thereto, the same Pontiffs allow Bishops to commute this act of Jevotion into others. 3. In extraordinary jubilees, the Popes grant also the power of COl1lnluting the obligations of fasting and of giving ahns in fay our of those to whoni these con. ditions are impossible or exceedingly difficult. 4. Anciently the TIulls pernlitted the commutation of any of the works prescribed, without distinction: they mention only fasting, alms, visiting the churches, and the prayers to be said there, but ne, er confession for any class of persons, nor cOll1n1union, except for children, as we have just nlentioneù. 5. In fornier tinIes, confessors appro' ed for the jubilee by the Bishops were allo" eù to conIn1ute the cOll1munioll, and perhaps even confession for such as were not in mortal sin; but this po" er is no longer granted. If, however, it happened that a person who Ilad prepared to communicate on the last day of the jubilee was taken ill or acci r lentally broke his fa t, 11108t di\-ines teach that the confessor could change the cOlllnlunion for sonle other act of devotion, or prolol1g the jubilee. (Ferraris, art. 2, no. 56.) 6. Bishops have the power of conunuting works prescribed out of the tribunal of penance, of authoris- ing superiors of communities to do the same in favour of their subjects. The Bull grants then1 the faculty of thus delegating it, and it does not suppose that this delegated power is to be exercised in the intel'l1al tri- bunal. "WHO CAS GAIN A JUBILEE. 301 Sanchez, Cardinal Lugo, and many others, declare that a jubilee confessor can comn11.1Ìe tbe conditions out of the sacred tribunal in favour even of thos who do not intend to confess to hin1, and also in favour of aùsent persons. This opinion, followed by Collet also, does not appear to be well grounded, because a con- I fessor, as such, has no external jurisdiction: therefore it would be necessary that the Bishop should explain the n1atter or that the Bull be couched in different tern1S. That of Leo XII. says, in mentioning the power of Bishops with regard to those who apply for comnlU- tations: "Illis omnibus et sin gulis, siye per se ipsos, sive per eorUlll earunlque regulares prælatos aut supc- riores, vel per prudentes confes arios, alia pietatis, cha- ritatis aut rcligionis opera in 10CUlll visitationulll hujus- modi . . . . . præscribere . . . . . possint ac valeant." Can it be reasonably inferred from this that confessors, or even parish-priests, are authorised to eonlnlute out of confession? There is at lca t roonl for doubt; EO that there is not sufficient ground to warrant this course in practice. 7. Iany theologians han' taught that comnlutations may be nladp into works already obligatory by another title (Ferraris, art. , no. 5:3) ; a great nUluber luailltain the contrary. Amongst these latter is Uelledict XIV., who decided in his eucyclicalletter Iuter præteritos that works already prescribed do not uftice for the indul- gence. In this letter he speaks of the jubilee. CHAPTER IV. OF THU8E WHO ('AN GAIN A JUBILEE. IT may be een in a great llleasure, fronl what has been already said, who they are" 110 can gain a jubilee. 302 TREATISE ON INDULGENCES. 1. For the jubilee at Rome it is necessary to visit that city in person, there perform the stations, un- less validly dispensed therefrom, confess to an ap- proved confessor, and communicate within the appointed period. 2. Nevertheless, Benedict XI"'". granted, by an ex- press Bull, dated Dec. i, I i-t9, to certain classes of persons the faculty of gaining the jubilee of the IIoly Year without going to Ronle: to anchorets, nuns, and postulants, prisoners, the sick and infirm, who are inca- pable of performing so long a journey. I-Ie eXplained in detail what persons ought to be considered as falling within any of these classes, and consequently suscep- tible of recei, ing the indulgence, and of participating in the advantages of the jubilee. Other Pontiffs before him had granted this favour to tho e whom we ha"Ve just mentioned; but Pius YII. and Leo XII. did not deem it expedient to renew it. 3. 'Yith regard to an extended jubilee, and to the jubilee ad instar, those who are unable to comply with. the requisite conditions nlust ha\e recourse to commu- tation, as nwntioned in the preceding chapter. If, after haying commenceù, "ith good intentions, the specified works of piety, they be prevented fronl continuing them by sickness or death, the Pope grants them the plenitude of the jubilee; provided they con- fess their sins with contrition, and devoutJy receive the Holy Conlnlunion. QUESTION 1. Jl,Iay a traveller gain a jubilee during ltis journey? Undoubtedly he may, if he performs all that is re- quired; but not otherwise. If he is travelling in a country where the jubilee is published, and if he re- WHO CAN GAIN A .JUBILEE. 303 m-uns there a sufficient length of tinH' to ,isit the sta- tions, nothing prevents him from participating in the same favours as the faithful of the locality; because the jubilee, once published, may be gained by all in the country. " e even think that a traveller n1Ïght nlake his stations in different places; provided they be all in the same country where the jubilee is published, and that he yisits then1 in good faith. It nlust be remarked that only the visiting of the churches is local; the other conditions nlay be fulfilled elsewhere, even in places where the jubilee does not exist. But a person who confesses in any of these places would not enjoy the pri\-ileges of a jubilee con- fession. QUESTIOX 2. Can a Bishop approve a strange priest, and communicate to him the jubilee privileges, which he shollld receive at tlte hands of his Oll"n diocesan ;> lIe can, fiS long as the jubilee lasts in his own diocese. Nothing appears to prevent this; but out of that time he cannot; for he is obliged to confine his acts of jurisdiction in the matter of the jubilee to the place assigned him. For the sanle reason, if he had resolved to publish the jubilee at a fixed time, he cOlùd not allow anyone to gain it before that time, either in his own diocese or else" here. QrESTIO 3. Can a person u'ho is indifferent about a particular jubilee, and enters on a journey a few days before the expiration of the term of tIle indulgence, gain it on his return? lIe can; hecause the Bulls which grant this to tra- ,clIers arc e prcssed in general tenus, and make no 304 TREATISE ON INDULGENCES. exception. Yet he ought to repent of his negligence, in order to obtain the indulgence to its full extent. Perhaps it would be necessary that, when he left, there should still have becn time to make the requisite stations; for, if he had delayed so long, that a sufficient nunlbcr of days for this object did not remain, could he claim, after his return, a faculty which he had already forfeited before his departure? A person who had allowed the time fixed for the jubilee to pass, without profiting by it, n1Ïght enter another diocese where it existed, then perform what was required, and gain the indulgence. QpESTTON 4. Can a jubilee be gained more than once? Before Benedict XIV. divines were very much di- vided en this point, as may be seen in the encyclical letter Inter præteritos, No, A4. Th illustrious Pontiff decided, in his Bull Convocatis, No. 52, that the indul- gence of the Holy Year migbt be gained anew by a second performance of the requisite duties; but that the privileges could be used only at the fh:st time. Leo XII. is silent on the subject. QUESTION 5. JVhen the Pope does not express himself particularly on tltis question, can the jubilee be gained several times? Navarre, Viva, Pontas (cas. 1 Î), Ferraris (art 2, no. 25), and many others, declare in the affirnlative; be- cause, according to the maxinl of canon law, favours ought to be extended rather than diminished: "Favores COJl- venit ampliaTi." Others, however, anlong whom are San- chez, Suarez, Layman, Bonacina, &c., hold the opposite opinion, and maintain that we lllUSt keep to the strict WHO CAN GAIN A JUBILEE. 305 menning of the words, conformably to the axionl: U Verba talltum 'l'alent quantum sonant." In such a di- ycrsity of opinions, it is certain that no one could rely upon a second ahsolution from censures or reserved cases, a second commutation of YOWS, or other fhvours of the jubilee; but, these excepted, a persoll 1111.Y lauda- bly endeavour to gain the indulgence lllOre than once, -by repeating each time the necessary acts of devotion. QUESTION 6. TVhen there is an absolute certainty that the jubilee has been published at Rome, can a persoll who is about to die, or about to proceed on a 10llg journey, gain the jubilee, befo're it has òeen published in his own diocese? Collet is of opinion that a person in either of these cases cannot safcly count upon the privileges, but may try to gaill th(' indulgence. But we can discover no reason for such an opinion. The Pope grants the jubi- lee on certain conditions regulated by the llishop. But in the cases supposed, the conditions have not been re- gulated; how, then, can anyone obtain the benefit which depends upon them? Q{;ESTIO 7. Is there any obligation of gaining a jubilee? .A juhilee is a favour granted by the Church to her children, not a conuuandment. Xeverthcless, they who would neglect to turn it to account could scarcely be excused frolll sin; because it would be an act of spiri- tual sloth, very opposite to the care each person ought to take of his soul. 'rhis n1Ïght be a lllortal sin, on ac- count of the contempt shewn, or the scandal given. QLEST]O 8, Can a jubilee have different degrees in its application? 306 TREATISE ON INDULGENCES. No, not as to the privileges; for the privileges once validly applied are the same for all. But the indul- gence, although plenary in the intentions of the Pontiff, is frequently only partial in its effects; consequently it admits of a great number of degrees, according to each person's dispositions, and according to the manner in which the necessary devotions have been perfornled. QUESTION 9. JJ/ay one person gain the jubilee for another? lIe ought first to endeavour to gain it for hinlself ; this is a duty of prudence and of well-ordered charity. Such appears to be the intention of the Sovereign Pon- tiff. But when, by repeating the works, he gains the jubilee a second time, he may without difficulty try to apply it to another per modum sujfragii. 'Yhilst we were at Rome, Leo XII. published several induIts which greatly reduced the number of stations, on condition of certain exercises of devotion, such as visiting the church of the Stigmata, assisting at the pro- j cession of the Rosary, &c. In two of these inllults he permits th gaining of the jubilee a second tinIe, for tbe I souls in purgatory; therefore in these cases there can be no doubt whatever on the question. I CHAPTER V. THE SUSPENSION OF INDULGENCES DURING THE JlJBILEE. IN order to excite the piety and devotion of the faith-I ful towards SSe Peter and Paul, and to induce the I faithful to visit the sacred relics of these holy Apostles at Rome, the Pontiffs are accustomed to suspend all other indulgences throughout the whole Christian world during the Holy Year. SU5PENSION OF INDULGENCES. 307 Sixtus IY" the first who adopted the nIeasure, de- clared all other indulgences suspended, in the Bull is- sued for the jubilee of I-tï5. Alexander YI. published an express decree for n similar suspension in the year IjOO; Clement VII. and Jlùius III., after the example of Sixtus IV" published only one Bull for the jubilee and the suspension of indulgences. Gregory XIII. pub- lished two separate Bull 101' the sanle purposes in 1575, as Alexander VI. had done. Since that period, all the Popes have published two separate Bulls for the jubilee and the suspension of indulgences. Leo XII. announced the jubilee in a Bull of :\Iay 24, 1824; and on June 20, he sent forth another Bull for the suspen- sion of indulgences. In the Bulls of SL tus IV. and Gregory XIII. ple- nary indulgences only were mentioned, wherefore many di, ines were of opinion that partial indulgences n1ight t;n continue to be gained: the term Omnes indulgentiæ, used by the other Pontiffs, were, they said, to be ex- rlained by the more favourable words of the first two; because in canon law, odia sunt restringenda. Bene- dict XIV. tern1Ïnated this dispute, as he did many others, by declaring partial as well as plenary indulgences sus pended. l Leo XII. used the SaIne fornl. Also arc suspended all powers and induIts of ab- solving, even from cases reserved to the holy See, and fronl censures, of commuting vo" s, or of dispensing from irregularities and irnpediments, whether granted to churches, n10nasteries, or hospitals, &c. ; whetber con- cerning beads, inIage , or n1edals; whether given in general or in particular, &c. 1 "Cæteras Drones ct singulas indulgentias, tam plenarias quam non plenarias, etiam perpetuas . , . . . suspendimus et SU5- pensas esse dec1aramus. "-Constit. 308 TREATISE ON INDULGE CES. Fronl this suspension, however, are excepted: 1. Indulgences in articulo mortis, and consequently the power of delegating to this effect. 2. The indulgences granted by Benedict XIV. for the Angelus. 3. The indulgence of seven :rears and seven quaran- tines attached to the de,-otion of the Forty Hours, by Benedict XIII. for the Holy Year, 1\Iay 2, 1 ï25, and renewed by Leo XII. for the year 1825, 4. The indulgences granted by Innocent XI. and Innocent XII. to those who should accompany, or cause others to accompany, with lighted tapers, the Holy Yiaticunl, when carried to the sick. 5. The indulgences, which granted by legates à latere, apostolic nuncios, Archbishops and Bishops are accustonled to grant when they officiate pontifically, as at the consecration of a church, or at other times. The Pope suspends his own indulgences, but does not touch those which do not come from him directly. 6. The indulgence of pri, ileged altars, and all in- dulgences which are applicable to departed souls only. ï. Tlw faculties granted to their respective officers and missionaries by the Inquisition, the Propaganda, and Penitentiary; those possessed by Bishops, and other superior prelates, of absolving their subjects from certain secret sins, cases res en ed to the Pope, and also in many public cases, according to the statutes of canon law and the tenor of the apostolic induits; and, in fine, those possessed by superiors of religious orders rela- tively to their inferiors. The indulgences granted for one year only at the commencement of the Holy Year, or even a short tinle previous, are not excepted, otherwise they would be illusory. The same holùs good with regard to the facul- SUSPENSION OF INDULGENCES. 309 ties granted to Bishops for the ordinary government of their dioceses, such as dispensing for nlatrimony, ad- mitting to aered Orders extra temp ora (out of the usual time), c. Such are substantially the contents of the Bull of Leo XII.; they arf' founded on the Bulls of Benedict XIY. already quoted, frOlll which it i not probable there will hereafter be any departure. This last Pontiff rendered applicable to the souls in purgatory, during the Holy Year, all the indulgences suspended for the living; and the same fm our was granted by Leo XII. )Ioreover, the doctors of Rome declare that they who are enlpowered to bless beads, crosses, and medals, to admit into confraternities, &c" can u e this faculty, only on condition that they inform the faithful that the indulgences attached to these particular objects or devo- tions are applicable during the jubilee to the souls in purgatory only. ,r e have seen several rescripts issued during the year 1 2,), which contained this clause: "Excepto tmnen de prædictis indlÙgentüs currenti anno jubilæi, quoad vivos." rrhcse words are in favour of the opinion just given. 8. IndlÙgences, induIts, and privileges granted for a certain nunlber of years, five or seven years for instance, are uspended, as the rest; but Viva, and many other divines of weight, say that after the jubilee a year may be added to those originally fixed; because, say they, the Pope having granted this number of years, there is a right to the full number, whereas there would be one too few, if they could not make it up after the jubilee. 9. The suspension of thesc indulgences, pri\ ileges, power:s, &c. commences at the first vespers of Christ- 310 TREATISE ON INDULGENCES. mas, on December 2-1, and ends at the vespers of the same day on the following year. (Ferraris, art. 1, no. 22.) 10. A person who, during the suspension, performs bona fide (with inculpable ignorance), the devotions to which certain indulgences are attached, but is not aware of their suspension, gains nothing: his ignorance and good faith do not remove the supension, which has proceeded from legitimate authority. Indulgences are not suspended by the Pope during a jubilee of (' tension ; but Bishops, if they think proper, may suspend them in their dioceses; as they have the power of hinclerillg the publication of the jubilee, they have the power of stopping it, and consequently of sus- pending it. This was done by 1\1. de Grimaldi, Bishop of l\Ians, ill 1776. Such a measure nlay attach greater inlportance to the grace of the jubilee. It can be ex- tended to plenary indulgences only, which appears to be sufficient. 'Ve do not here decide, that, as in the suspension comnlanded by the Pope, it is ilupossible to gain the suspended indulgences; there are certainly reasons for doubting it; but parisll-priests should not hold them out to the faithful, nor assist them in endeavouring to gain them, unless the Pope has allowed them to be applied to the SOlÙS in purgatory. In this case, it 'Would not only be lawful for priests to allow the faithful to perform the requisite conditions, but they ought to advise and excite the people thereto, by shewing the merit which will accrue to then1, and also from the n10tive of hasten- ing the happiness of those who are as yet separated from God. This wish is expressed by Benedict XIV. in th Bull by which he suspends all indulgences during the Holy Year lï50. SlTPPLEl\IENT. /t;eu' Decision concerning Privileged .Altars. Qnæritur: Si a S. Selle indultum locale altaris pri- vilegiati concedatur, neque ulla facta sit mentio, nee in supplici lib clIo, nee in rescripto de qualitate altaris; sit ne fiXUlll scilicet, vel portatile, an altare censeri possit pri,-ilegiatum, etianlsi sit portatile 1 Resp. S. Congreg. Negativè. In quorunl fidem, &e. Datum Romæ, &e. llEATISSI:\IE PATER, In yariis Galliaru111 diæcesibus, et speeialiter in dire- cesi CeuOlnallellsi, permultæ exstant confraternitates SSe Rosarii, B, 1\1. de l\Ionte Carmelo, SSe Cordis Jesu, &e. Diversæ illæ confraternitates, ex speciali S. Sedis fa- cllltate, ab episeopis, cum brevi formula, fuerunt ereetæ : llonlina cOllfratrulll et consororum in particularibus re- gistris inscribuntur, sed ad direetorem archiconfrater- nitatis non nùttuntur, nee administratores pro unaquaque fraternitate diguntur. CenOlnanellsis episcopus, omnes fidelium anxietates præcavere aut scdare volens, a lleatitudine vestra hunù- liter postulat : I. An aliqua determinata formula necessaria fuit sub pæna nullitatis ? 2, An necesse sit, sub eadem pæna, ut administratores eligantur? In utraque hypothesi, omnes fraternitates erectæ essent nullæ ? 3. ..\.n episcopus designare possit directorenl unius. , eujusqne eonfraternitatis suæ diæcesis, sive jmll existen- tis, f'i, e ab ipso, ex speciali apostolica facultate, erectæ? 312 TREATISE ON INDULGENCES. 4. An director, ab episcopo sic designatus, eo ipso rosaria, cum applicatione indulgentiarum, et scapularia benedicel'e ac imp onere possit? Yalde optanùum cst ut claræ et faciles tradantur regulæ circa hoc punctunl quotidianæ praxis. Sacra Congregatio Rituunl sacrisque reliquiis præ- posita ad præfata dubia respondendum esse duxit ut infra : Ad primum - N cgativè, quia formula præscribitur tantum pro erectione sodalitatum a regularibus pera- genda. Ad seculldunl -1\ egativè, quia administratorum electio l'rit tantunl aù bonuln sodalitatunl reginlen, mininle vero aù valiùitatenl erectionis necessaria. Ad tertium-Affinnativè. Ad quartum-Kegativè, nisi in hujusmodi conces- sionibus facta sit nlentio de facultate rectoribus pro tenlpore tradenda pro rosariorunl, corOllarum seu sca- pulal'iorunl benedictionc. III quorulll fidenl. . . . . . . . . datunl Ronlæ, ex secretariâ Congrcgatiol1is Indulgcntiarum, die 1t3 No- yenlbris, 1842. Locus } Sig, C. CARD. CASTRACANE, Præf. sigilli. H. SINNASI, Sect. THE END. LONDON: PRINTED B\ ROBSON, LEVEY, AND FRAKKI:IN. Great Nc\V Street, Fctter Llille, 265.66 B669 91757 Bouvier, Jean B 265.66 9175 B669 Bouvier, Jean B A treatise on indulgences